Journey of The Soul 2010

Journey
of the
Soul
Contributors
There were many contributors to the completion of Journey of the Soul, in the form of translators,
editors and Sanskrit editors, proofreaders, artists, designers, typists and typesetters, and their
names are listed here: Çrépäda Bhägavata Mahäräja, Çrépäda Mädhava Mahäräja; Acyuta däsa,
Änitä däsé, Bhakti-latä däsé, Brajanäth däsa, Devänanda däsa, Govinda-priya däsé, Haladara
däsa, Haridäsa däsa, Hari-vallabha däsé, éça däsa, Jähnavä däsé, Jaya-gopäla däsa, Jänaké däsé,
Kåñëa-bhakti däsé, Kåñëa-käminé däsé, Kåñëa-käruëya däsa, Kåñëa-vallabha däsé, Kumudiné däsé,
Lalitä däsé, Mana-mohana däsa, Näräyaëé däsé, Prema-prayojana däsa, Premavaté däsé, Rädhikä
däsé, Raghunätha-bhaööa däsa, Sétä däsé, Suciträ däsé, Sudevé däsé, Çukada däsé, Sumaìgala däsé,
Sväti däsé, Çyämaräëé däsé, Vaijayanté-mäla däsé, Vasanta däsa, Vasanti däsé, Vijaya-kåñëa däsa,
Våndävaneçvari däsé.
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Journey of the Soul

by Çré Çrémad Bhaktivedänta Näräyaëa Gosvämé Mahäräja
isbn 978-1-935428-19-0
First printing: March 2010 (10,000 copies)
Printed by: Spectrum Printers (India)
© 2009 Gaudiya Vedanta Publications. Some Rights Reserved.
Except where otherwise noted, content on this book is licensed under the
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Graphic design and layout: Haladara däsa and Kåñëa-käruëya däsa

Paintings on pages 42 and 26 © Çyämaräëé däsé. Used with permission.
Paintings on pages 12, 14, 16, 23, 31, 37, 38, 39, 58, 100, and 101 by Çyämaräëé däsé © BBT
International. Used with permission.
Drawings on pages 72, 80, 87, and 192 courtesy Suciträ däsé. Used with permission.
Drawings on pages 36 and 55 courtesy Jaya-gopäla däsa. Used with permission.
Photograph of Çréla Prabhupäda Bhaktivedänta Svämé Mahäräja © Bhaktivedanta Book
Trust International. Used with permission. www.krishna.com
Unless indicated differently, all verse translations and quotes from Bhagavad-gétä,
Çrémad-Bhägavatam and Çré Caitanya-caritämåta are by Çréla Bhaktivedänta Svämé Mahäräja
© Bhaktivedanta Book Trust International.
Journey of the
Soul
Çré Çrémad Bhaktivedänta Näräyaëa
Gosvämé Mahäräja
A PU
ANT B
ED L
V
IC
G A U D I YA
AT
IONS
GVP
Çré Çrémad
Bhaktivedänta Näräyaëa Gosvämé Mahäräja
Çré Çrémad
Bhaktivedänta Vämana Gosvämé Mahäräja
Çré Çrémad
Bhaktivedänta Svämé Mahäräja
Çré Çrémad
Bhakti Prajïäna Keçava Gosvämé Mahäräja
Çré Çrémad
Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda
Saccidänanda
Çréla Bhaktivinoda Öhäkura
Table of Contents
foreword
A Note from the Editors / xv
PART ONE - Discourses
Introduction - Whom Can We Trust? / 3

Perfect Words / 5
The Soul Within / 6
Linking Two Souls / 8
The Three Realms / 9
The Only Object of Love / 11
Chapter One – The Truth of the Soul / 19

We Stood on the Shoreline / 20
We Are Infinitesimal, He Is Infinite / 28
Our Choice to Dream / 30
Our Awakening / 33
Chapter Two – A Map of the Worlds / 41

One Without a Second / 43
A Fact of Wonder / 47
Three Worlds / 51
Faith in the Spiritual Realm / 54
Chapter Three – Origin of the Living Entity / 57

The Crest-jewel of Inquiry / 57
Two Kinds of Souls / 61
Everything Is Present in the Divine Seed / 66
Chapter four – NO ONE FALLS

FROM THE ETERNAL ABODE / 69
We ‘Forgot’ the Lord / 70
Different Sources, Different Destinations / 71
Truly Liberated Souls Remain Liberated / 74
xii Journey of the Soul
Chapter Five – Moon On The Branch / 79

Närada Muni Did Not Fall / 83
Liberation in an Instant / 85
‘Revival’ of Our Relationship With Kåñëa / 85
Chapter Six – Both, Choice & Chance / 91

A Chance to Choose / 91
A Chance at the Imaginary Line / 94
The Right Choice Was Enough / 95
The Potency of the Lord’s Potency / 96
A Chance for the Lord’s Sweet Pastimes / 97
No Control over Freedom / 99
-
Chapter Seven – Inconceivable Jiva-Tattva / 105
Part Two – Jaiva-Dharma

introduction to Jaiva-dharma / 111
Chapter 15 – Ji-va-Tattva / 113
Chapter 16 – Ji-vas and Ma-ya- / 133
Chapter 17 – Liberation of the Ji-va from Ma-ya- / 149
PART THREE – TheLegacy

- da
of S’ ri-la Prabhupa
FROM THE JUNCTION / 171
From the Borderline / 171
Our First Time in Kåñëa’s Abode / 173
No Mäyä in the Spiritual World / 173
The Perfect Abode, Vaikuëöha / 175
The Most Perfect Abode, Våndävana / 177
God’s Mercy – The Soul’s Free Will / 178
Contents xiii
THE SAME MESSAGE / 181

Introduction: No Contradiction / 181
We Have Not Seen Kåñëa Yet / 183
How Were We in Kåñëa’s Lélä? / 183
We Are With Kåñëa as Supersoul / 187
We Have Not Been Home Yet / 188
No Going Back and Forth / 189
We’ve Not Yet Spoken with Our Supreme Father / 191
Back Home, Back to Godhead / 193
For Newcomers / 194
Vaikuëöha Residents Do Not Take the Chance / 195
No Wrong in Vaikuëöha Devotees / 196
Even in This World, True Devotees Do Not Fall / 197
Brahmä and Çiva Also Do Not Fall / 198
Other Examples / 200
The Perfect Remain Perfect / 204
Our Original Position / 206
Our Natural Position / 207
Part Four - Overview

Overview: An End Note from the Editors / 213
PART FIVE - About the Authors
Çréla Bhaktivinoda Thäkura / 223

Çréla Bhaktivedänta Näräyaëa Gosvämé Mahäräja / 227
GLOSSARY / 235
BIBLIOGRAPHY / 249
worldwide centers & contacts / 253
Foreword
A Note from the Editors
“w
ho am I?”
“Where have I come from?”
“How can I be free from the suffering and
limitations imposed upon me by this world?”
“Is there a way for me to attain knowledge of
my hidden spiritual self that is beyond the chains
of matter?”
“What is my ultimate destination and how do
I reach it?”
These questions have been asked by sincere
seekers of truth for millennia. According to
India’s ancient Vedic wisdom, the answers to
these timeless questions live in the hearts of
great, self-realized spiritual masters. The sages
of India have realized these answers through a
perfect deductive process, by the transcendental
unbroken chain of disciplic succession.
In this connection, consider the analogy of a
mango tree. On the top of the mango tree there is
a very ripe and delicious fruit. If someone were to
drop a fruit from the top of the tree, it would be
destroyed. Therefore it is passed from one person
on the tree to another, and in this way the mango
comes down intact.
The ripe and delicious fruit at the top of the
tree is analogous to the Vedic process of divine
xvi Journey of the Soul
knowledge, which is descending through transcendental authority,

person to person, so that each soul can receive this knowledge gently
and with its most powerful effect. Journey of the Soul has come in the
disciplic line of an ancient succession of spiritual teachers, a spiritual
succession whose goal is to assist the soul in his journey to the supreme
destination.
About the Author

Çréla Bhaktivedänta Näräyaëa Gosvämé Mahäräja is recognized
by prominent spiritual leaders and hundreds of thousands of spiritual
seekers as a realized soul in this unbroken succession of pure spiritual
preceptors. He is the foremost disciple of his spiritual master, Çréla Bhakti
Prajïäna Keçava Gosvämé Mahäräja, and has also received profound
instruction from the world-famous preacher of Kåñëa-consciousness
and bhakti-yoga, Çréla Bhaktivedänta Svämé Mahäräja.
Çréla Bhaktivedänta Näräyaëa Gosvämé Mahäräja is the author’s
full, respected name, and his honorific title is even longer: Tridaëòisvämé
Çré Çrémad Bhaktivedänta Näräyaëa Gosvämé Mahäräja. Because we
have written his name so many times throughout this book, for ease
and accessibility to our readers, we will generally refer to him as Çréla
Näräyaëa Gosvämé Mahäräja.
A scholar of resilient erudition in the field of Vedic wisdom, Çréla
Näräyaëa Gosvämé Mahäräja has been inspiring seekers of spiritual
and philosophical truth for over sixty years. He has published dozens
of devotional literatures on the timeless science of bhakti-yoga, in both
Hindi and English, which in turn have been translated into most of the
major world languages. At present ninety years old, he continues to
lecture around the globe, giving spiritual shelter and guidance to sincere
souls. To date he has completed his thirtieth world-preaching tour.
In response to the yearning questions of numerous spiritual aspi
rants, Çréla Näräyaëa Gosvämé Mahäräja requested some of his editors
to compile a book of his lectures and informal talks on the subject of
the eternal soul (jéva-tattva) and the individual soul’s relationship with
the Supreme Soul. In his compassion, he desired that all people become
eligible to enter the Lord’s kingdom of eternal life in unending bliss
and unfathomable knowledge. He wanted to inspire in people’s hearts a
strong faith in that spiritual kingdom and devotional greed to enter it.
Like other pure masters in his transcendental lineage, Çréla Näräyaëa
Gosvämé Mahäräja wanted to share with his spiritual daughters and
Foreword xvii
sons this understanding: we are not these mortal bodies and this
world is not our real home. As eternal parts and parcels of the Lord,
who is known throughout the Vedic literature as Çré Kåñëa, we have
manifested from a region between the pure spiritual world and this
material netherworld. By proper education we can enter the Lord’s
abode, our real home, which we have not yet experienced and which is
beyond the limit of our imagination.
The Divisions of this Book

Journey of the Soul is divided into three parts. Part One, the main
body of the book, consists of selected lectures, interviews, and informal
meetings with Çréla Näräyaëa Gosvämé Mahäräja on the topic of jéva-
tattva, which were given by him over a span of about twelve years.
As editors, we had two choices in regard to the presentation of the
subject matter. We could keep the lectures and discussions intact, as
Çréla Näräyaëa Gosvämé Mahäräja spoke them, or we could write an
adaptation in our own words. Keeping his discussions in tact, as he
spoke them, would mean much repetition of ideas. This is because each
lecture presented an entire idea, not as a development from a previous
lecture or interview on the same subject. Also, his words were spoken
to live audiences or to individuals, and therefore his language was
conversational rather than literary.
If we had chosen the adaptation, we would have made a fully step-
by-step development of ideas throughout the book, without repetition
of ideas. But then it would be a book written by conditioned souls; it
would not have the full potency that this important literature needs in
order to inspire and imbue the reader with true spiritual understanding.
We therefore opted to keep Çréla Näräyaëa Gosvämé Mahäräja’s
discussions intact, for in that way the potency of the pure devotee
is present on each page. We have not presented these lectures and
interviews chronologically, but in a manner that best develops the book’s
theme. With Çréla Näräyaëa Gosvämé Mahäräja’s authorization and
guidance we have edited his spoken words for grammatical precision,
as English is not his mother tongue. We have also edited them for flow
of language, because of the fact that the lectures and interviews were
spoken for audiences, not written for pages. Even though you will find
repetition of the same theme, we pray that this repetition will serve to
clarify the profound message and help you to more easily imbibe the
sacred truths herein.
xviii Journey of the Soul
Part Two is an excerpt of three chapters from Çréla Bhaktivinoda

Öhäkura’s book, Jaiva-dharma, which elaborates on the subject of jéva-
tattva, a Sanskrit term that literally means ‘the fundamental truth of
the eternal spirit soul.’ In his own discourses Çréla Näräyaëa Gosvämé
Mahäräja glorifies Jaiva-dharma. During one such discourse he said,
“If you want to advance in Kåñëa consciousness, try to read this book
again and again with very strong faith. In this book you can very easily
experience the essence of all Vedic literature; that is, the Vedas, the
Upanisads, the Çrémad-Bhägavatam, and the Çré Caitanya-caritämåta.
Çréla Bhaktivinoda Öhäkura has written Jaiva-dharma in the form of
a dialogue, with questions and profound answers. If you go deep in
your reading, so many new spiritual understandings and realizations
will come to you. I have personally read Jaiva-dharma no less than 108
times.”
Part Three of Journey of the Soul consists of quotes from the books,
lectures, and letters of another divine representative in the Supreme Lord
Çré Kåñëa’s personal succession of realized masters, Çréla Bhaktivedänta
Svämé Mahäräja, who is renowned throughout the world as Çréla
Prabhupäda. Çréla Prabhupäda’s inspired and authoritative statements
illuminate the conclusive truths on the origin, nature, and fully excellent
destination of the spirit soul. Although acclaimed internationally for
his establishment of a worldwide confederation of almost one hundred
äçramas, schools, temples, institutes, and farm communities, he always
considered his treasure of devotional literature to be his most significant
contribution to the world. In fact, the Bhaktivedänta Book Trust,
established in 1972 to exclusively publish his works, is known as the
world’s largest publisher of books in the field of Indian religion and
philosophy. All of the quotes that cite his books, lectures, discussions,
and letters in Part Three, as well as all the quotes in Part One, are sourced
from his Vedabase folio, the digital compilation of all of his original
written and spoken words.
In Part One, Çréla Näräyaëa Gosvämé Mahäräja draws extensively
from the ancient Vedic texts, and he often refers to Çréla Prabhupäda’s
translations and commentaries. We have also cited Çréla Prabhupäda’s
quotes in the form of footnotes, and unless otherwise mentioned, all
the pull-quotes in the colored pull-quote boxes placed throughout the
text were taken from his Vedabase-folio. The pull-quote boxes that
have statements from Bhakti-rasäyana, Going Beyond Vaikuëöha, Veëu-
géta and Jaiva-dharma are from the lectures and translations of Çréla
Näräyaëa Gosvämé Mahäräja.
Foreword xix
We have attempted to keep the language of the book very

straightforward and easy to understand. Nevertheless, Çréla Näräyaëa
Gosvämé Mahäräja uses many Sanskrit terms in his discourses, and we
have kept them the text in order to preserve the mood and precision
of the meaning. For the benefit of the readers, these terms are always
explained in English, either in the text itself or in the footnotes. When
you find the explanation in the text or footnote insufficient, you are
invited to turn to the glossary at the back of the book.
Following the tradition of our spiritual preceptors, we use standard
diacritical markings to indicate the pronunciation of the Sanskrit
words. Pronounce ä like a in father, é like ea in neat, ü like oo in root, å
like ri in rip, à and ì like ng in hung, ç and ñ like sh in shy, and c like
ch in chap.
We pray that you, our respected readers, receive new light regarding
this most profound journey of the spirit soul, whose pure being is more
brilliant than millions of suns, and who has the potency to become a
personal associate of God Himself.
Welcome to Journey of the Soul, the window to your own journey.
Please excuse any errors on our part in presenting this compilation.
The Editorial Team

Gaura-Purnima: February, 2010
Part One
Discourses
Introduction
Whom Can You Trust?
w e trust various persons of authority to

infrom us about material subject matters,
but whom shall we trust in regard to transcen
dental subject matters and the transcendental
world? We cannot experience transcendence
with any of our material senses. How then,
can we have an idea of that pure reality? We
can see the body, but not the soul. How can we
verify that there is a soul beyond matter?
Though God is everywhere, we don’t see
Him. How then, can we determine who is
God? Although it is evident that we cannot
control the world, how can we trust that there
is a God from whom this creation has come,
and how can we be confident that it is He
who controls it? Millions of people are born
daily, and millions also die. Who controls this
overwhelming tide of birth and death? Sea
4 Journey of the Soul
waves come on schedule, the sun appears on schedule, and new days
come with continuous regularity. We do not control those rhythms, yet
somehow, everything is maintained.
Our senses are imperfect, and therefore it may not be possible to
trust the information given by them. Our eyes cannot even see the
underside of the eyelids, the closest thing to them, what to speak of
seeing inside our body, and more significantly, the soul within the
body. Our material senses of seeing, hearing, and touching have some
abilities, but they are extremely limited. Therefore, especially regarding
transcendental subject matters, we can trust neither the imperfect
senses nor the authorities who rely on those senses to formulate their
conclusions.
Pragmatists say that we can trust only what we can see, but factually
there are many instances wherein we trust as reality that which is
beyond our own vision. For example, once I was on a train with my
Gurudeva, and a railway officer approached him.
“Do you believe in God?” he asked.
Gurudeva replied, “Yes.”
The officer said, “I don’t believe in God, because I can’t see Him. I
only trust what my eyes can see.”
Gurudeva replied, “This is not true. You believe many things you
have not seen. Can you say who your father is?”
The officer said, “Yes,” and told him the name of his father.
Gurudeva asked, “How do you know he is your father? Do you have
any proof?”
Realizing that he had no proof, the officer felt uncomfortable and
became somewhat restless. His mother had told him, “Here is your
father,” and on this ‘evidence’ he would say, “He is my father.” If our
mother is lying, we have no other recourse; we trust that our mother
will not deceive us.
The officer then asked him, “Who is God?”
Gurudeva replied, “Kåñëa is the Supreme Personality of Godhead.”
The officer asked, “Why do you say that? In what way is He God?”
Gurudeva replied, “Some persons say that God has no form,
attributes, or qualities, but the Vedic scriptures tell us that He has
a form and many qualities. If He has no form, then from where did
this world manifest? The world is replete with an endless diversity of
forms. ‘Something’ cannot come from ‘nothing.’ Therefore, God must
have a form, and His form must be the most beautiful. There is no
one as beautiful or full of worthy qualities as He. For example, He can
Introduction 5
generate, regulate, and destroy the entire material world in a moment.

He can create millions of worlds, suns, and moons within a second,
and it is thus certain that He is all-powerful; we cannot do as He does.
Moreover, He is extremely merciful. Otherwise, how can He know our
difficulties, sorrows, and sufferings, and how can He help us? He is
the embodiment of love and affection. If He were not so, if He were not
able to love us and help us in our miseries, what would be the need of
that God?”
Perfect Words
According to the great sages and saints of India, only transcendental
words can be trusted. Such words can reveal the real path; what they
describe is immaculate. Transcendental matters are discussed in the
Vedas, the Upaniñads, and especially the Çrémad-Bhägavatam, the most
ancient of all revealed scriptures.
The words of the Vedas are more trustworthy than those of our
mother, father, or anyone else in this world. A mother may tell a lie, but
transcendental words carry no defect. According to sages, the Vedas are
E Ancient Vedic Wisdom e

“The Vedas are not compilations of human knowledge. Vedic knowledge comes
from the spiritual world, from Lord Kåñëa…The Vedas are considered to be the
mother, and Brahmä (the creator of this Universe) is called the grandfather, the
forefather, because he was the first to be instructed in the Vedic knowledge. In the
beginning (of creation), the first living creature was Brahmä. He received this Vedic
knowledge and imparted it to Närada and other disciples and sons, and they also
distributed it to their disciples.
“In this way, the Vedic knowledge comes down by disciplic succession. It is also
confirmed in the Bhagavad-gétä that Vedic knowledge is understood in this way.
If you make experimental endeavor, you come to the same conclusion, but just
to save time you should accept…The Vedas instruct that in order to understand
transcendental knowledge, we have to hear from the authority. Transcendental
knowledge is knowledge from beyond this universe.”
(Lecture by Çréla Bhaktivedänta Svämé Mahäräja.
London, October 6, 1969)
the most authoritative books of divine wisdom. This is especially true

of the Vedic literature Çrémad-Bhägavatam, the supreme evidence.
We sometimes speculate about what we see. For example, from a
distance we might see someone coming towards us and think that person
to be our father. Then, as that person comes closer, we recognize that
he is not actually our father but a person resembling him. Whereas the
eyes do not gather conclusive evidence on their own, if they accept the
vision of the authoritative Vedic literatures such as Çrémad-Bhägavatam,
the Vedas, and the Upaniñads, they can surely be trusted.
The Soul Within

According to the sages who have realized the divine knowledge of
the Vedas, we are not these material bodies; we are spirit souls. The
soul is presently captured in the jail of this body, as a beautiful bird is
captured in a cage. Although we do not want our body to become old
and die, it is bound to age; that is, if it does not die in youth. The hair on
this present body will become white, the eyesight will weaken, and the
day will come when the body will not be able to walk without the help
of a stick. Then, one day, the soul will give it up altogether.
Within this material body there is another transcendental person.
However, although that other person is within the body, He is not
encaged. He is never born, and never becomes old or subject to death.
Unlike us, He does not become a material child, youth, or aged person.
He is the controller of the entire creation and all souls. He is God, and
His position as God never changes. He is almighty. He knows past,
present and future. He is omniscient and all-powerful.
E Soul and Supersoul e

The individual soul and the Supreme Soul live together within the body. This is
confirmed in the Upaniñads by the analogy that two friendly birds live in one
tree – one bird eating the fruit of the tree and the other simply witnessing and
directing. Although the individual living being, who is compared to the bird that
is eating, is sitting with his friend the Supreme Soul, the individual living being
cannot see Him.
(Çrémad-Bhägavatam 6.4.24,
Purport by Çréla Bhaktivedänta Svämé Mahäräja)
Introduction 7
All potencies are eternally invested in that transcendental person

ality, the Supreme Personality of Godhead. It is because His internal
power always lives within Him that He can create millions of universes,
He can sport anywhere, and He can perform any herculean task. By the
arrangement of this same intrinsic power, which is known in the Vedas
as svarüpa-çakti, He manifests as His plenary and partial incarnations,
such as Räma, Balaräma, and Nåsiàhadeva.
The Lord also manifests His marginal energy, called taöasthä-
çakti, which is situated between the spiritual and material world, and
which is comprised of spirit souls. Although we souls are His parts and
parcels, we have now chosen to forget Him. For this reason another of
His potencies, His power of delusion called mäyä, has thrown us in this
world and covered us. We are thus bewildered regarding who is God,
and we are trapped in an endless cycle of birth, death, and sorrow.
A careful scrutiny of this world reveals that even high-posted
personalities such as emperors, chief ministers, and presidents are
suffering; everyone is suffering and no one knows why. Even if people
experience some happiness in youth, they face many problems, and
one day they will have to give up this body. Even if they are unable
to determine whether or not God exists, they can very easily say that
death exists. Even people who do not believe in God are bound to admit,
“Death is sure.” Eating, sleeping, mating, and defending or quarreling,
they consider that they will be happy by material endeavors.
Among all species in this world, the human being possesses the
most developed consciousness. Humans can perceive the future,
whereas less-developed animal forms of life lack this capacity. Animals
like monkeys, donkeys, and cows can anticipate the very near future,
but not more than that. Let us suppose that there are many cows or
goats being taken to a slaughter house. Even as they are approaching
the moment of death, if they are given some morsels of grass to eat,
they will quarrel over it, saying, “I will take it!” “No, I will take it!” In
general, they cannot understand that they are about to die.
But as humans, we can contemplate matters of life and death; we
can anticipate a future situation. Still, we are not happy. We will become
happy by realizing our identity as spirit souls and that there is a realm
free from the jurisdiction of birth, old age, disease, and death. Why
does one person take birth as a daughter or son of a prime minister and
another take birth in a very poor family?
Why is one person born beautiful and healthy, and another born
lame? Why will a particular poor man later become a prime minister
or president, whereas another poor man, despite great endeavor for

such a position, remains impoverished? In this human body one must
contemplate topics such as: “Why am I suffering?” “Why am I moving
toward death?” “Who am I?” and “Who is God?” Such contemplation is
the difference between an animal birth and a human birth.
All species of life, such as humans, trees, creepers, and lower
animals have some sense of gratification, and they all experience some
degree of love and affection. Suppose we sweetly call a dog and show
him affection; he will respond, wagging his tail in happiness. If one
feels and shows that love, then even a tiger or lion will not be ferocious
towards him.
Everywhere there is love and affection – even in trees. If you caress
a tree’s leaf, the tree will be very happy. On the other hand, if you take
a knife to cut its branches, the tree will tremble in fear. Little creepers
show their love for trees by embracing them.
True religion is pure, divine love and affection, and the embodi
ment of true religion is God, known in the Vedic literature as Kåñëa.
God is very merciful and unlimitedly powerful, and we are His parts
and parcels. If we realize this fact, we will definately escape the chain
of sorrow and suffering. This understanding, as well as the process to
attain it, is called bhakti-yoga.
Linking Two Souls

Yoga is a Sanskrit word which means ‘linking’ or ‘combining.’ There
must be two objects to form a link, and there must be a process to
link those two objects. For example, if you want to join two bricks,
then cement and water are needed. Similarly, yoga means linking or
connecting two persons, the Supreme Lord Kåñëa and each soul, by the
process of bhakti, or pure devotion. In other words yoga is that process
by which a soul can associate with Kåñëa through devotion.
The soul is the Lord’s part and parcel, His eternal servant. Servants of
Kåñëa are not like worldly servants. Service rendered to Kåñëa is loving
and beautiful, like the service of a friend, or of a mother and father to
a son, or of one beloved to another. Bhakti means loving devotion, and
Kåñëa’s servants are all very loving in their devotional service.
Having attained this human form of life, we must try to know who
we really are. There are exalted personalities in this world who have
realized the soul and God, and who have a transcendental link with
Him. By their own practices they can show us the path to attain Him,
Introduction 9
and by our practice we can also have realization of this. Such a teacher
is called äcärya, guru, holy master, or spiritual master. Such a guru is
not subject to the delusion of this world, and therefore it is essential to
attain his association.
The renowned, self-realized spiritual master, Çréla Rüpa Gosvämé,
has explained the path to perfection: “In the beginning one must have
a preliminary desire for self-realization. This will bring one to the stage
of trying to associate with persons who are spiritually elevated. In
the next stage one becomes initiated by an elevated spiritual master
and under his instruction the neophyte devotee begins the process
of devotional service. By executing devotional service under the
guidance of the spiritual master, one becomes free from all material
attachment, attains steadiness in self-realization, and acquires a taste
for hearing about the Supreme Personality of Godhead, Çré Kåñëa. This
taste gradually bestows attachment for Kåñëa consciousness, which is
matured in bhäva, or the preliminary stage of transcendental love of
God. Real love for God is called prema, the highest perfectional stage of
life” (Bhakti-rasämåta-sindhu 1.4.15-16).
It is the inherent nature of the individual soul to serve God, the
Supreme Soul, and the desire or tendency to serve Him manifests by
the association of His pure devotee. If we desire to serve the Supreme
Godhead but after some time we fail to associate with those who are
serving Him, that desire dries up. It is likened to a tree which, after
developing some leaves, dies for want of water. Good association is the
water of our spiritual life.
Without good association, and without this higher realization of
the goal of life, human existence becomes like that of lower animals.
In fact, we see that the world’s leaders quarrel with each other like
animals, and are even crueler than animals. Fighting with nails and
teeth, animals are forced by their nature to kill a few other animals,
but these humans create atom bombs and destroy the lives of millions
of people and animals. Devoid of spiritual guidance, looking for love
and happiness through sense gratification, and unable to control their
senses, such persons want to control the world.
The Three Realms

The great saint Çréla Jéva Gosvämé has explained that there are
three types of creation – the transcendental realm, the innumerable
souls, and the millions of material worlds.
The transcendental world is beyond the world of matter; repeated

birth, death, and sorrow do not exist there.
Regarding the infinite souls, they are of two categories. One category
pertains to those who are liberated and are immersed in the happiness
of loving service to God in the transcendental world of Vaikuëöha (the
spiritual planetary system). The other category pertains to those souls
who are in this world, who have forgotten God, and who are called
conditioned souls.
In this world the soul is covered by a body composed of the five
inert elements – earth, water, fire, air, and ether. When the body dies
and is then burned or buried, the five elements return to their original
source – earth returns to earth, fire to fire, and so on – but the soul
never dies or takes birth.
Individual spirit souls are in some ways the same as God and in
some ways different. As God has a beautiful body, multifarious powers,
and fathomless good qualities, the living entities are also graced with
these attributes. The difference is that God is infinite whereas souls are
infinitesimal. The tiny souls cannot create worlds and cannot control
them, whereas God orchestrates everything and is the master of the
deluding energy of this world. The Supreme Lord and His numerous
incarnations are beyond transformation. His incarnations are not
under the control of the deluding energy and They are never subject
to misery.
Conditioned souls, those who have misused their independence
and have forgotten the Supreme Lord, undergo various material changes
and influences. Thrown into this world by the Lord’s potency of
illusion, they think, “I am this body, I am the doer, I am the controller,
and I am the enjoyer of this world.” This mentality is the symptom of
conditioned souls. Actually, all souls have emanated from the Supreme
Godhead, Kåñëa, and all the universes have also emanated from His
power.
This world has emanated from His deluding mäyä potency, and
therefore it is also different and non-different from Him. The ancient
Vedic scriptures state: “çakti-çaktimator abhedaù – there is no differ
ence between the potent (God) and the potency (His power).” The
Vedic philosophy is called acintya-bhedäbheda-tattva, or inconceivable,
simultaneous difference and non-difference.
We cannot understand these truths by merely reading books. It is
essential for us to hear such truths from devotees who have realized
Introduction 11
this knowledge. We cannot realize the Supreme Personality of Godhead

or the position of our own soul by worldly knowledge, practicing
añöäìga-yoga, performing austerities, or giving donations in charity.
Transcendental realization is possible only by the practice of pure
bhakti-yoga, engagement in transcendental loving service.
We can understand these truths by first recognizing the nature of
God. If God were to have no individual form, this world and all souls
could have no individual existence. If God were to have no shape or
form, how could He create human bodies? The fact of His supreme
personality is not only stated in the Vedic scriptures and the Bible, but
also in the Koran of the Muslims: “Inallah kalaka mein suratihi – Khoda
(or Allah) has created human bodies similar to His own form.” God is
a Person, He has a form, and He is very merciful. With this conviction,
we can trust Him.
We can become attached to God through bhakti-yoga, whereas we
cannot do so by mere theoretical knowledge. For example, someone
may say, “By drinking water, we can quench our thirst.” However, if
we do not actually drink water our thirst will not dissipate. We must
drink a glass of water, and then our thirst will be quenched. Suppose
you are hungry; you need food. I may tell you that by eating chapatis,
rice, bread, butter, and some sweets, your hunger will go away, but
merely knowing this will not give you the foodstuffs or satisfy your
hunger. Similarly, intellectual knowledge is not enough to practically
progress in life. Bhakti-yoga is practical activity, and by practicing it we
will realize all knowledge.
The Only Object of Love

As explained above, we all possess love and affection to some
degree. A beautiful young girl and boy see each other, then they are
attracted to each other, and after that they are bound by marriage.
Then, if they quarrel, they may divorce and try to fulfill their desires
by taking another wife or husband. Then, if they are still not happy in
their householder life, they get a dog and say, “We can trust dogs. Wives
and husbands may divorce us, but dogs do not do so.” Then, after some
time they see that the dog dies. In this way, we cannot become truly or
perpetually happy by the loving exchanges in this world. The only true
object of love is God. The nature of our soul is that we are reservoirs of
divine love, but at present our love is impure and selfish. A man may
Service in the Mood of Friends

Introduction 13
love his very beautiful wife, but only if she serves and obeys him. If she
is quarrelsome, or if she is in love with another man, that love will be
disrupted.
Thus, in our present state of bodily consciousness, our love
and affection is not pure; it is mixed with selfishness. On the other
hand, if we perform bhakti-yoga by chanting the names of God and
regularly hearing about Him, His beloved devotees will guide us to
develop unalloyed love for Him. Such devotees alone are truly happy.
They understand the dynamic of this world and thus they have no
attachment to the body. Somehow maintaining their life, they always
chant, remember, and meditate on the Supreme Lord. If we associate
with them, they will guide us in spiritual advancement.
The beginning stage of bhakti-yoga is called sädhana-bhakti, the
stage of spiritual practice. Then, by such practice, with the development
of a semblance of love and affection and with the mind and intelligence
in the mode of pure goodness, the practitioner of bhakti reaches the
stage called bhäva-bhakti. In bhäva-bhakti, a soul can somewhat realize
love for Kåñëa, as well as the way in which he can serve Him. Then,
after some time, divine absorption in Him and love for Him manifests,
and this final stage is called prema.
Prema is one principle, but it is divided into five moods of service:
çänta-rasa (neutral love), däsya-rasa (servitorship), sakhya-rasa (friend
ship), vätsalya-rasa (parental love), and mädhurya-rasa (amorous love).
Çänta means love and affection toward God without any speciality of
service. In çänta-rasa one thinks, “God is great and we are His tiny parts
and parcels. We should offer obeisances to Him. He is so merciful.” One
in çänta-rasa has no worldly attachment. The devotee does not pray, “O
God, give me bread and butter, give me bliss, give me liberation.” Çänta-
rasa manifests after liberation, as was the case with the four Kumära
brothers: Sanaka, Sanandana, Sanätana and Sanat Kumära. They had no
worldly attachment, but they also relished no specific mellow of love and
affection for God.
In the mood of däsya-rasa, one serves God as one’s master. A devotee
in däsya-rasa thinks about Kåñëa thus: “You are my master. You are
the root of the entire universe, its creation and destruction.” Moreover,
in däsya-rasa there is active service, as in the case of Hanumän, who
faithfully served Lord Räma.
Next is the mood of sakhya-rasa, service to Kåñëa as a friend. A
devotee in sakhya-rasa thinks, “Kåñëa is my friend.” There are two
kinds of friends: friends in Ayodhyä and Dvärakä (the abode of Çré
Service in the Mood of a Parent

Introduction 15
Kåñëa’s expansion, Lord Räma and Dvärakädéça), and friends in Vraja

(the abode of Çré Kåñëa Himself). The Lord’s friends in Ayodhyä and
Dvärakä experience some awe and reverence along with their mood
of friendship, but Çré Kåñëa’s friends in Vraja are bosom friends. Kåñëa
and His intimate friends always show affection for each other on an
equal level. Kåñëa’s friends can sleep on the same bed as Him. They
can eat and then share their food with Him, and He also eats and then
shares His remnants with them. They do not consider that He is God.
One can also think, “Kåñëa is my son.” This relationship, called
vätsalya-rasa, is more exalted than the previous relationships. If we
want to serve God in a parental mood, we can serve Him as His own
parents. The father will take his son on his lap, embrace Him, and give
Him sweets to eat. Even if the father has become old, still he wants
to serve his son. The idea of the Supreme Personality of Godhead as
our father opposes our desire for loving service, because if God is the
father, He would have to serve us. We tell our father, “Oh father, please
supply this, please supply that. Give me water, give me bread.” On the
other hand, if we think of God as our son, then we wish to serve Him.
Superior to parental love is amorous or conjugal love, which is called
mädhurya-rasa. Mädhurya-rasa is divided into two separate moods:
married or wedded love, and unwedded love. Those who are married to
Kåñëa by Vedic mantra and by law are exemplified by Kåñëa’s queens,
headed by Rukmiëé and Satyabhämä. The other mood is unwedded
love, and the young women in this category have no cause for their
loving relation with Kåñëa other than love and affection itself. This
supreme stage of ecstatic love, called paramour love (upapati-bhäva), is
exemplified by the gopés of Vraja.
Bhakti-yoga is very easy to practice. You can chant the name of God
in the day or in the night, whether you are Hindu, Muslim, Christian,
or any other religious denomination. Even animals can hear when you
chant loudly, and they are also spiritually benefited. You can chant the
names of God – “Hare Kåñëa” – if you are poor, and you can chant if
you are wealthy. You can chant after bathing or without having bathed
at all; before, after, or during meals; sitting or standing, or in any other
condition. There is no dependence on wealth or situation. The essence
of all Vedic scriptures is the Hare Kåñëa mantra: “Hare Kåñëa, Hare
Kåñëa, Kåñëa Kåñëa, Hare Hare, Hare Räma, Hare Räma, Räma Räma,
Hare Hare.”
We have invented divisions, thinking, “This is India, this is
America, this is Australia,” and thus we create passports and visas. But
Service in the Mood of Beloveds

Introduction 17
God is one without a second. We can chant to Him and pray to Him
to be merciful to us. This chanting of the holy name is the supreme
process for perfection of life.
[This lecture was given on December 27, 1998, in Perth, Australia, on the
disappearance day of the great saint Çréla Jéva Gosvämé.]
CHAPTER ONE
the Truth of the Soul
T he subject matter regarding the established

philosophical truths of the living entity
(jéva-tattva) is very advanced. Still it is essential
to know, especially for those who actively share
spiritual topics with others. Lucid knowledge
of philosophical truths is the foundation of a
strong spiritual life.
siddhänta baliyä citte nä kara alasa

ihä ha-ite kåñëe läge sudåòha mänasa
(Çré Caitanya-caritämåta, Ädi-lélä 2.117)
A sincere student should not neglect
the discussion of such conclusions,
considering them controversial, for
such discussions strengthen the mind.
Thus, one’s mind becomes attached to
Çré Kåñëa.
Although this subject is elevated and profound, it gradually be

comes easier to understand, and over time, to read or discuss it becomes
relishable. Do not be disheartened and think, “Oh, it is such a lofty
topic. My mind is not able to even touch it.”
We Stood on the Shoreline

In all Vaiñëava or devotional literature, we find someone who asks
questions and someone who answers those questions. This recurring
theme points to the foundation of spiritual life: humble inquiry to
know the truth. God Himself set this example, as seen in the conver
sations between the Supreme Lord Çré Caitanya Mahäprabhu1 and His
associates Çréla Räya Rämänanda and Çréla Sanätana Gosvämé.
In this mood, the great king Parékñit Mahäräja inquires from the
sage, Çréla Çukadeva Gosvämé: “The living entity’s transcendental con
stitution is spiritual and conscious, whereas the Lord’s deluding material
potency, mäyä, is inert and mundane. How is it, then, that the living
entity became entangled in mäyä? This is very amazing.”
Çréla Çukadeva Gosvämé replies:
bhayaà dvitéyäbhiniveçataù syäd

éçäd apetasya viparyayo ’småtiù
tan-mäyayäto budha äbhajet taà
bhaktyaikayeçaà guru-devatätmä
(Çrémad-Bhägavatam 11.2.37)
Fear arises when a living entity misidentifies himself as the

material body because of absorption in the external, illusory
energy of the Lord. When he thus turns away from the Supreme
Lord, he also forgets his own constitutional position as a servant
of the Lord. This bewildering, fearful condition is the effect of
the potency of illusion, called mäyä. Therefore, an intelligent
person should engage unflinchingly in the unalloyed devotional
service of the Lord under the guidance of a bona fide spiritual
1 “Çré Caitanya Mahäprabhu, the incarnation who delivers the fallen conditioned souls
in the age of Kali, is directly the Supreme Lord Çré Kåñëa Himself. Vrajendra-nandana
Çré Kåñëa, overwhelmed with an intense desire to relish a particular sentiment, assumed
the heartfelt ecstatic mood and bodily complexion of Çrématé Rädhikä, the embodiment
of His own pleasure potency (hlädiné-çakti), and bestowed upon the entire world the gifts
of His holy name and divine love for Him” (Çré Çikñäñöaka, Introduction).
The Truth of the Soul 21
master, whom he should accept as his worshipful deity and as

his very life and soul.
This verse indicates that Çré Kåñëa is the root of all existence. He is
the Absolute Truth, ‘one without a second.’ He is the ultimate person;
He is the first, with no second. He is the personification of complete and
total existence. He manifests various potencies, unlimited living entities
(jévas), and innumerable worlds; and even His father Nanda Mahäräja,
His Mother Yaçodä, and all of His associates are His manifestations. He
is thus the worshipful Deity of all.
By the living entity’s constitution, he is an eternal servant of that
Supreme worshipful Lord, Çré Kåñëa. As stated in Çré Caitanya-caritämåta
(Madhya-lélä 20.108):
jévera ‘svarüpa’ haya – kåñëera ‘nitya-däsa’

kåñëera ‘taöasthä-çakti’ ‘bhedäbheda-prakäça’
It is the living entity’s constitutional position to be an eternal

servant of Kåñëa, because he is the marginal energy of Kåñëa
and a manifestation simultaneously one with and different from
Him.
As an eternal servant of Kåñëa, the jéva soul is blissful by nature.

However, in one crucial moment he looked towards the Lord’s external
potency, thinking that something exists besides the Lord.
Being part and parcel of Kåñëa, the jéva’s intrinsic nature is to
look towards Kåñëa; so why did he look towards mäyä? The answer
is that Kåñëa has given the jéva independence. If the jéva misuses
that independence, he is entrusted to the jurisdiction of mäyä and
punished. Grabbed by mäyä he becomes materially absorbed, and in
this predicament no other materially absorbed person can save him.
In the above-mentioned verse by Çréla Çukadeva Gosvämé (Çrémad-
Bhägavatam 11.2.37), the words éçäd apetasya viparyayo ’småtiù confirm
that the jéva was standing at the line running between the transcendental
world and the inert, material world. By his choice he looked to this
‘lovely’ mäyä, who showed him the ways in which he could enjoy on his
own, apart from Kåñëa. Spellbound by mäyä, the jéva thought, “It is my
right to enjoy.” Mäyä immediately supplied him a subtle body (made
of material mind, intelligence, and false ego) and gross body (made of
bones, blood, skin, urine, stool, and so forth), and he began to think, “I
am this body and everything in relation to this body is mine.”
Thus, when the jéva turns away from Kåñëa by his free will and
independence, he becomes enveloped by the misconception of this
bodily concept of life and becomes enamored by the beautiful forms
manufactured by mäyä. Having entered this realm of existence, he
cannot find the way out by himself. The only escape is the shelter of
those who know the way out. After a long time of being bound in this
world of birth and death, the fortunate jévas may be approached by a
pure devotee saying, “What are you doing, my brothers, my sisters? You
are misguided. You have derailed from the path of love of God. Come
with me; I will guide you on the path to true happiness.”
Only by proper association can one develop spiritual conscious
ness and consider the truth: “I am an eternal servant of Çré Kåñëa, and I
can serve Him with love and affection like those in the spiritual realms
of Vraja and Vaikuëöha. This world is only a shadow of that sublime
spiritual consciousness of love and service.”
In the Çrémad-Bhägavatam verse above, Çréla Çukadeva Gosvämé ex
plains to Parékñit Mahäräja the importance of associating with saintly,
exalted devotees of the Lord. A saintly devotee can change the heart of
the misery-stricken conditioned soul in one moment.
‘sädhu-saìga’, ‘sädhu-saìga’ – sarva-çästre kaya

lava-mätra sädhu-saìge sarva-siddhi haya
(Çré Caitanya-caritämåta, Madhya-lélä 22.54)
The verdict of all revealed scriptures is that by even a moment’s

association with a pure devotee, one can attain all success.
Çrémad-Bhägavatam declares that anyone who is sincerely chanting

and remembering Kåñëa under the guidance of a sädhu is destined
to become happy. If even a neophyte devotee (kaniñöha-adhikäré) is
chanting and sincerely weeping for Kåñëa, lamenting his fallen state, he
is destined to become happy through the shelter of saintly association.
One may be entangled in numerous unwanted mentalities and habits,
but if one chants sincerely, he becomes happy.
That happy devotee will show a person the spiritual path and advise
him, “I know a bona fide, self-realized guru, and by his help I have
become so joyous. Come with me; I will introduce him to you.” This
person is called vartma-pradarçaka guru, the guru who shows the path.
Çré Kåñëa is very merciful; He is the guru in the heart (caitya-guru).
Together with the vartma-pradarçaka guru, He guides a person to the
bona fide, self-realized guru. Accepting the bona fide guru, that person
begins to perform devotional activities (bhajana) in the service of Çré
Kåñëa, and gradually all his unwanted habits and mentalities disappear.
In the Eleventh Canto of the Çrémad-Bhägavatam, Çré Kåñëa tells
Uddhava, His foremost associate:
ekasyaiva mamäàçasya
jévasyaiva mahä-mate
bandho ’syävidyayänädir
vidyayä ca tathetaraù
O most intelligent Uddhava, the living entity, called jéva, is My

part and parcel, but due to ignorance he has been suffering
in material bondage since time immemorial. By knowledge,
however, he can be liberated.
In this verse, Çré Kåñëa praises Uddhava for his intelligence. A

sincere devotee of Kåñëa is intelligent because he has chosen the path
of bhakti, pure devotion. There are many so-called intelligent persons
in the world, like scientists and politicians, but according to the stand
ard of supreme intelligence – the choice to love and serve God – such
persons’ intelligence is lost.
According to this verse, Kåñëa is telling Uddhava, “Uddhava, you
should know that on this Earth, and in all material worlds, the spirit
soul is My part and parcel. Wandering throughout these worlds since
time immemorial, his ignorance has no calculable beginning and there
fore the duration of his conditioning cannot be measured. However, by
the influence of the spiritual energy known as yogamäyä, who is the
embodiment of timeless transcendental knowledge, the conditioned
soul can be liberated.” What is that transcendental knowledge which
liberates the soul? It is knowledge of the Supreme Lord’s greatness, and
the soul’s eternal relationship with Him.
If someone tears a flower, the flower is no longer whole; if he tears
it further, it shreds and is destroyed. The entire material world is like
this – if anything in this world is divided and further divided, the whole
is lost. But this principle does not apply to the spiritual realm. Kåñëa
remains complete even though unlimited parts and parcels emanate
from Him. This reality is stated in many places in the Vedic scriptures,
and one such statement is found in Bhagavad-gétä:
mamaiväàço jéva-loke
jéva-bhütaù sanätanaù
manaù-ñañöhänéndriyäëi
prakåti-sthäni karñati
(Bhagavad-gétä 15.7)
The living entities, in this conditioned world are My eternal

fragmental parts. Due to conditioned life, they are struggling
very hard with the six senses, which include the mind.
It is essential to understand in which way the jéva is part of the

Supreme Whole, Çré Kåñëa, since the Lord can never be divided into
parts. There is no limit to His length or width; He has no end – no top
and no bottom. The entire world is within Him, yet He Himself is not
divided.
For example, we can cut a pebble from a boulder, but we cannot cut
anything from Kåñëa. The jéva is not a part of Kåñëa in the same way
that a small piece of stone is part of a larger stone. Because Çré Kåñëa is
the Complete Whole, the complete Absolute Truth, the personification
of complete existence, even though so many manifestations and expan
sions emanate from Him, He remains the complete balance.
The Supreme Personality of Godhead Kåñëa has two types of expan
sions. His viñëu-tattva expansions, known as sväàça, are His plenary
(direct and full) incarnations. The living entities, known as vibhinnäàça,
are not full or direct expansions. They are His infinitesimal, separated
parts and parcels.
The following analogy helps us understand the Supreme Lord in
relation to His plenary incarnations. The Lord can be compared to a
ghee-lamp2 that lights other ghee-lamps. Some lamps almost equal the
light of the original and some lamps have only tiny flames; it depends
on the size of the lamp. Moreover, if the flame of one ghee-lamp is used
to light another, the first flame will remain the same as it was. It will
not become smaller or lose potency. Similarly, although innumerable
plenary incarnations have emanated from Kåñëa, the original source of
all incarnations, the source has not diminished in power.
oà pürëam adaù pürëam idaà pürëät pürëam udacyate

pürëasya pürëam ädäya pürëam evävaçiñyate
(Çré Éçopaniñad, Invocation)
2 A ghee-lamp is a wick dipped in clarified butter, which is used for worship of the Deity.
Kåñëa eternally liberated
(nitya-mukta) jévas
Baladeva Kåñëa’s eternal associates

in Goloka Våndävana
Mula-Saìkarñaëa Kåñëa’s eternal associates in

Mathurä and Dvärakä
The eternal associates of
Maha-Saìkarñaëa Kåñëa (as Näräyaëa) in
Vaikuëöha
taöasthä-jévas who looked

Käraëodakaçäyé towards Yogamäyä
Viñëu
(Mahä-Viñëu)
taöasthä-jévas who looked
towards Mahämäyä
Garbhodakaçäyé Viñëu
jévas conditioned
Kñérodakaçäyé Viñëu since time immemorial
(nitya-baddha)
The Personality of Godhead is perfect and complete, and

because He is completely perfect, all emanations from Him,
such as this phenomenal world, are perfectly equipped as
complete wholes. Whatever is produced of the Complete Whole
is also complete in itself. Because He is the Complete Whole,
even though so many complete units emanate from Him, He
remains the complete balance.
From the point of view of philosophical truth (tattva), Çré Kåñëa’s

plenary incarnations like Räma and Nåsiàhadeva are one with Him.
At the same time, from the point of view of the mellow of transcen
dental relationships (rasa), these incarnations are different. Kåñëa
is the origin of all incarnations, such as the lélä-avatäras (pastime
incarnations) and the three puruña-avatäras, namely Käraëodakaçäyé
Viñëu, Garbhodakaçäyé Viñëu, and Kñérodakaçäyé Viñëu, who control
the three various aspects of material existence: creation, maintenance,
and destruction, respectively. [Please see chart at the end of this chapter.]
The analogy of the ghee-lamp contributes to our understanding
of Kåñëa and His plenary expansions (sväàça incarnations). Now, to
clarify our understanding of the Lord’s expansion as the infinitesimal
living entities, we may take the analogy of the cintämaëi stone 3.
The word cintä means ‘thought’ or ‘desire,’ and maëi means ‘jewel.’
The cintämaëi stone manifests as much gold as a person desires, but
that gold is not directly cintämaëi. Similarly, every one of us emanates
from Çré Kåñëa, but we are not Kåñëa Himself.
Cintämaëi can manifest unlimited opulence to fulfill anyone’s
desires; yet no matter how much gold emanates from it, that jewel
remains as it was, without any transformation or diminution. Similarly,
Kåñëa always remains full and complete even though unlimited
infinitesimal parts and parcels (vibhinnäàça jévas) have emanated
from Him.
When gold is within the cintämaëi stone it is in its original state or
position, but when it manifests outside that cintämaëi it is transformed.
Similarly, when the living being is within the ‘cintämaëi’ of full Kåñëa
3 There are many references to the cintämaëi stone in the Vedic scriptures. For example,
in Brahma-saàhitä (5.29, 56) Çré Kåñëa and His abode are described thus: “I worship that
supreme abode of Çvetadvépa, where the beloved heroines are a host of transcendental
goddesses of fortune, and the Supreme Personality Çré Kåñëa is the only lover; where
all the trees are spiritual desire-trees, and the earth is made of transcendental wish-
fulfilling cintämaëi jewels.”
consciousness, he has spiritual qualities like those of Kåñëa; but when

he is outside pure Kåñëa consciousness, in other words when he is
entangled in mäyä, those qualities appear to be lost or perverted. At
that time, when he is absorbed in mäyä, only material qualities abound.
We Are Infinitesimal, He Is Infinite
ekaù çuddhaù svayaà-jyotir

nirguëo ’sau guëäçrayaù
sarva-go ’nävåtaù säkñé
nirätmätmätmanaù paraù
The Supreme Soul is one. He is pure, non-material, and self-

effulgent. He is the reservoir of all good qualities and He is
all-pervading. He is without material covering and He is the
witness of all activities. He is completely distinguished from
other living entities and He is transcendental to all embodied
souls.
This verse describes the qualities of the Supreme Personality of

Godhead, thus highlighting several distinctions between Him and
the individual soul. Some say that all living entities are God, and the
proponents of this belief misinterpret such Vedic aphorisms as tat tvam
asi [meaning ‘the living entity is a spiritual particle of the supreme
spirit’] to mean ‘you are that impersonal God;’ sarvaà khalv idaà
brahma [meaning ‘there is no existence beyond brahma, the Absolute
Truth’] to mean ‘everything is God;’ prajïänaà brahma [meaning ‘pure
knowledge is transcendental and is of the same spiritual substance
as brahma’] to mean ‘brahma is impersonal consciousness;’ and ahaà
brahmäsmi [meaning ‘I am not this body; I am spirit soul’] to mean ‘I am
that spirit whole. I am brahma.’
The leader of such proponents, Çaìkaräcärya, is an incarnation of
Çankara, Lord Siva. He was very clever; although he appeared to be
the leader of the impersonal path, his actual purpose was to fulfill
the desire of Lord Kåñëa. Kåñëa had instructed Çankara, “Go to the
material world and hide Me from all those who are opposed to My pure
devotion, those who serve and worship Me with the desire to become
very powerful like the demons Hiraëyakaçipu and Rävaëa. Such false
devotees will create great disturbances, so keep them far away from Me.
Go and delude them by misinterpreting the Vedas. Tell them this: ‘Why
are you worshiping Kåñëa? You yourself are God in every respect. We
are all one with that impersonal God.’”
Thus, impersonalism is not an idea of the Vedas themselves. In
truth, we are not God, nor is God impersonal. He is a person, and we are
His parts and parcels, His eternal servitors. The Supreme Personality of
Godhead is one without a second, whereas the jévas are unlimited in
number
What does it mean that the jévas are unlimited in number? Suppose
that all persons in this universe become liberated, and the material
universe then becomes vacant of humans. Still, there are so many jévas
in the blood of even one human being that if each of those jévas were
to take a human body, hundreds of thousands of universes would
overflow with human population. This localized example gives a hint
of the unlimited number of living entities within the universe, and
there are also unlimited jévas in the spiritual worlds of Vaikuëöha and
Goloka Våndävana. This multiplicity is one of the prime distinctions
between the jéva and God.
Consider this distinction as well: the individual soul is not present
in an object such as a microphone, but the Paramätmä, Çré Kåñëa’s form
as the Supersoul, is present there. Nothing in this world exists without
the presence of Paramätmä.
There are two souls present within each body – the infinitesimal
jéva and the Lord’s manifestation as Paramätmä. The jéva is entangled
in fruitive activities (karma), trying to relish the fruits of his labor. The
Supreme Lord is not a conditioned soul, and He is not enamored by the
material energy. He is simply the witness within the jéva’s heart.
The Supreme Lord is eternally pure, and mäyä, or delusion, is far
away from Him and His abode. Mäyä cannot attract the Lord, but the
jéva, being minute, can be attracted by mäyä at any time. Çré Kåñëa
is always pure and self-illuminating, whereas the jéva is prone to be
influenced by the darkness of illusion and can thus be covered by the
mistaken identity of bodily identification.
Kåñëa appears personally in His beautiful form of Vrajendra-
nandana, the son of Nanda Mahäräja, to those who perform bhajana,
devotional meditation and service to Him. To those who serve the Lord
in His opulent, four-handed form as Vaikuëöha Näräyaëa, He appears
as Lord Näräyaëa. Here in this world, He resides as the witness in the
heart of every individual living being, and He is also situated in each

and every atom as Paramätmä. The Lord manifests in an astounding
array of forms and energies, while the jéva is very limited; he is localized
and minute.
Çré Kåñëa is the eternal Absolute Truth. Kaöha Upaniñad (2.2.13)
says, “nityo nityänäà cetanaç cetanänäm – of living beings He is the
Supreme Living Being, and among all eternals He is the Prime Eternal.”
Although the jéva is known to be His separated part and parcel, he is
not actually separate. The jéva has no separate existence from Kåñëa
and he will always be subordinate to Him, in this world and in the
spiritual world.
Kåñëa is free from material qualities and at the same time possesses
all transcendental qualities. The jévas can reach the stage of having
qualities like the Lord’s when, by the grace of God and guru, they
realize their eternal nature of subordination to Him.
Our Choice to Dream

Once, the great saint Vidura went to Badrikäçrama in the Himalaya
Mountains to see Maitreya Åñi, a learned sage and a recipient of Çré
Kåñëa’s mercy. Vidura approached Maitreya Åñi and inquired, “It is very
amazing: although the jéva is a conscious being and is always connected
with the Supreme Lord Kåñëa’s form as the Supersoul, he becomes
entangled in mäyä. How is this possible?”
Maitreya Åñi replied, “I will tell you, in brief, the only reason. Kåñëa
possesses an inconceivable power known as aghaöana-ghaöana-paöéyasé-
çakti, the power which makes the impossible possible. It is this power
that hides the Lord’s mercy from the jéva who chooses to turn away from
Him, thus compelling that jéva to become a conditioned soul.”
Consider that mäyä is also one of Kåñëa’s potencies and thus cannot
do anything against His will. Ultimately, therefore, Kåñëa is the cause
of mäyä’s workings. Why, then, has Kåñëa created such an environment
that causes so many jévas to suffer? The answer is that creating the
material world is one of His unlimited pastimes. There is no lack in the
variety of His innumerable pastimes, and this is one of them. The Lord
is fully independent to do as He chooses. We cannot challenge Him,
and as stated in the Vedic scriptures, we cannot understand Him by
argument or logic.
acintyäù khalu ye bhävä na täàs tarkeëa yojayet

(Mahäbhärata, Bhéñma-parva 5.22)
Vidura and Maitreya .Rs. i
Vidura and the Sage Maitreya

We should not try to understand things beyond our material

conception by argument and counter-argument.
It is not possible to understand transcendental matters with the

limited, mundane mind, and therefore we rely on the descriptions of
that realm from the Vedas. We rely on the essence of the Vedas, which
is the Çrémad-Bhägavatam, and on the great saints known as the Six
Gosvämés, who have given us the essence of Çrémad-Bhägavatam in
their own writings.
As mentioned above, only by the influence of Çré Kåñëa’s incon
ceivable energy that makes the impossible possible does the jéva be
come bewildered by mäyä, under the sway of the conceptions ‘I,’ ‘me,’
and ‘mine,’ which are based on the illusion of bodily identification. In
his natural state, in his constitutional form, the jéva is pure. Although
he is minute, he is an atomic portion of cit-çakti, Lord Kåñëa’s own tran
scendental potency.4 He is now conditioned by a material body, but there
is nothing material – no mäyä – in his natural, spiritual constitution.
Material conditioning is called ‘bondage,’ but this bondage is not
real. It is not reality because it does not touch the transcendental soul.
When a man sleeps at night, he may dream that his head is being cut off,
but when he wakes up he sees that nothing has happened. Similarly, by
the mercy of guru and Kåñëa, when we awaken to Kåñëa consciousness
we think, “What was I seeing all that time? It was just like a dream.”
If suffering comes to you, you need not be upset or nervous. Just
remember that this apparent suffering is due to being under illusion,
like living in a dream.
Maitreya Åñi continued to explain to Vidura that where there is
no sun there is darkness; but in truth, darkness does not exist, for it
is simply the absence of light. Similarly, where there is no service to
Kåñëa, who is like the sun, there is mäyä, or darkness.
Maitreya gave the following analogy: On a moonlit night, the moon
in the sky and a tree standing on the bank of a pond are both reflected in
the water. When the wind blows and there are ripples upon the surface
of the water, it seems as though the moon and the tree are swaying
back and forth. In truth, however, both are solid and still; they are not
trembling at all. Similarly, in this world we accept reflection as reality.
We appear to be suffering in various material conditions, but actually
we are transcendental to matter.
4 Please see the chart on Lord Kåñëa’s potencies (çaktis) in Chapter Two.
Although it is not possible to understand with material senses or

mind, the jéva is an eternal servant of Kåñëa even if in his conditioned
state it appears that he is not. Here is yet another analogy: If one places
a cloth over a watch, one cannot see any movement of the hands of the
watch – but there is movement. Similarly, we see only our bodily and
mental activities. We cannot understand that there is an eternal soul
inside the body, without whom the body would not be able to function.
We are conscious, infinitesimal parts and parcels of the Lord, somehow
serving the Lord even in this stage of bondage although we do not
realize it.
For example, the demon Kaàsa was serving Kåñëa in an indirect
way. Kaàsa’s atrocities were an integral cause for Kåñëa’s appearance in
this world; if there were no Kaàsa, there would be no sweet pastimes of
Çré Kåñëa in Våndävana. Similarly, Rävaëa’s atrocities were an integral
cause for the appearance of Lord Räma; if there were no Rävaëa, the
enemy of Lord Räma, there would be no sweet pastimes of Lord Räma
in this world.
Similarly, the conditioned jéva is serving the Lord, but indirectly. At
present he is serving the Lord’s deluding mäyä potency. He is now in a
dream, dreaming that he is his various material bodies.
Our Awakening
Hidden in the heart of the material body, every jéva possesses a
beautiful, marvellous form. It is with this transcendental form (called
siddha-deha) that the jéva can serve Kåñëa directly. Although this
spiritual form is now covered, by the mercy of guru and Kåñëa all
unwanted habits and mentalities gradually disappear and it is gradually
revealed. When one reaches the stage of bhäva, spiritual emotion (also
known as svarüpa-siddhi5), devotion that is transcendental to the modes
of material nature manifests in the heart and one can awaken to the
realization of his or her own divine form. Then, receiving the mercy
of Çré Kåñëa, one becomes totally freed from this gross material body,
mind, intelligence, false ego, and contaminated consciousness.
Regarding Çré Kåñëa Himself, He never has a material body. He did
not leave a material body behind when He left this planet and disappeared
from the world’s vision. Not only is Kåñëa’s form transcendental to any
5 Svarüpa-siddhi is the stage in which a devotee’s svarüpa, or internal spiritual form and
identity, becomes manifest in his heart. This comes at the stage of bhäva-bhakti.
kind of material body, it is the very cause of all spiritual and material
worlds.
In order to understand these deep subject matters and realize our
original, internal self, let us aspire to attain the mercy of the bona fide
spiritual master, and through him, aspire to perform bhajana.
evaà-vrataù sva-priya-näma-kértyä
jätänurägo druta-citta uccaiù
hasaty atho roditi rauti gäyaty
unmäda-van nåtyati loka-bähyaù
By chanting the holy name of the Supreme Lord, one comes to

the stage of love of Godhead. Then the devotee is fixed in his
vow as an eternal servant of the Lord, and he gradually becomes
very much attached to a particular name and form of the Lord.
As his heart melts with ecstatic love, he laughs very loudly or
cries or shouts. Sometimes he sings and dances like a madman,
for he is indifferent to public opinion.
Such a pure devotee has no shyness in regards to expressing his

devotion. He chants loudly, unaware of his environment and unaware
of whether or not he is dressed. Constantly remembering the pastimes
of Kåñëa, sometimes he weeps, “Kåñëa, where are You?” and sometimes
he rolls on the ground, laughing. Ordinary people consider him mad,
but he is simply experiencing love of God. This spiritual realization is
our true position and it is the aim and object of our life. Let us endeavor
to engage our mind in hearing (çravaëaà), worshiping (arcanaà), and
especially in chanting the holy names of the Lord (näma-saìkértanaà).
Question: Is the jéva conscious of what he is doing when he chooses to

turn away from Kåñëa and become enamored by mäyä?
Çréla Näräyaëa Gosvämé Mahäräja: No, he is unaware of the implications
of his choice. He thinks, “I am doing the best thing for myself. I will
enjoy.” He is like a baby trying to capture fire with his bare little hands.
He believes that the fire is something he can eat, whereas that fire will
devour him. Similarly, the jéva looks towards this world for enjoyment,
but is devoured by the cycle of repeated births and deaths, sorrows, and
suffering.
If you are always engaged in the practices of bhakti, then mäyä –

forgetfulness of your relationship with the Lord – will not be able to
attract you.
[This discourse, given on June 15, 2005 in Badger, California, is based

on Çréla Bhaktivinoda Öhäkura’s book, Çré Çrémad Bhägavata Arka
Marécimäla, which means “A Garland of Çrémad-Bhägavatam Verses.”]
the Three V is.n. u
Incarnations [Purus.a-Avata-ras]
The three puruña-avatäras are the Lords of
the universal creation. They are responsible
for generating, maintaining, and destroying
the entire material cosmos. They are
the Supersoul of everything that exists.
(The word viñëu indicates “He who is all-
pervading, omnipresent.”)
(Sources: Çrémad-Bhägavatam 1.3.2, purport; Çrémad-Bhägavatam 2.5.33, purport; Çré Caitanya-

caritämåta, Ädi-lélä 2.52, purport; Çré Caitanya-caritämåta, Madhya-lélä 2.244, purport;
Çré Caitanya-caritämåta, Madhya-lélä 20.251; Room Conversation, Geneve, June 4, 1974.)
The first puruña-avatära is called Mahä-Viñëu or Käraëodakaçäyé
Viñëu. He lies down within on the Käraëa (Causal) Ocean, and is
the creator of the total material energy. As He breathes, innumerable
universes emanate from the pores of His body. He glances over the
material nature (represented here as Durgä), impregnating it with
those living entities who have emanated from His glance and have
chosen to go to there. He is the original Supersoul of the entire
material creation, which is the aggregate of material universes.
The second puruña-avatära is Garbhodakaçäyé Viñëu. He enters each
and every universe, where He lies down on the Garbha Ocean, which
emanated from the perspiration of His own body. Thus, He is the
Supersoul within each individual universe. From His navel springs the
stem of a lotus, and on the flower petals of that lotus Lord Brahmä, the
first living entity within the universe, is born. He places Lord Brahmä
in charge of manifesting the Vedas as well as creating all the material
objects and all the forms of living beings within that Universe.
The third puruña-avatära is Kñérodakaçäyé Viñëu. Within each
Universe He enters into each and every atom of the material creation,
and also into the hearts of all the living entities within the creation.
Thus, He is known as the Supersoul of all the individual living
beings and the Supersoul in all material objects. He is the witness
of all activities, from Him come knowledge, remembrance, and
forgetfulness, and He awards the results of material activities.
CHAPTER TWO
a map of the Worlds

H ow and why did this world come into exist
ence? We must know the answer to this
question. The answer is given in the first verse of
Çrémad-Bhägavatam, and it is the central theme of
this discussion:
janmädy asya yato ’nvayäd itarataç

cärtheñv abhijïaù svaräö
tene brahma hådä ya ädi-kavaye
muhyanti yat sürayaù
tejo-väri-mådäà yathä vinimayo
yatra tri-sargo ’måñä
dhämnä svena sadä nirasta-kuhakaà
satyaà paraà dhémahi
O my Lord, Çré Kåñëa, son of Vasudeva, O all-

pervading Personality of Godhead, I offer my
respectful obeisances unto You. I meditate
upon Lord Çré Kåñëa because He is theis
the Absolute Truth and the primeval cause
Çré Svarüpa Dämodara Blesses Çréla Bhaktivinoda Öhäkura
A Map of the Worlds 43
of all causes of the creation, sustenance, and destruction of the

manifested universes. He is directly and indirectly conscious of
all manifestations, and He is independent because there is no
other cause beyond Him. It is He only who first imparted the
Vedic knowledge unto the heart of Brahmäji, the original living
being. By Him, even the great sages and demigods are placed into
illusion, as one is bewildered by the illusory representations of
water seen in fire or land seen on water. Only because of Him do
the material universes, temporarily manifested by the reactions of
the three modes of nature, appear factual although they are unreal.
I therefore meditate upon Him, Lord Çré Kåñëa, who is eternally
existent in the transcendental abode, which is forever free from
the illusory representations of the material world. I meditate upon
Him, for He is the Absolute Truth.
Çré Svarüpa Dämodara expounded upon this important verse to

Çréla Bhaktivinoda Öhäkura, who in turn expanded that explanation in
his book, Çré Bhägavata Arka Marécimäla. I am further delineating the
teachings of this significant verse according to the teachings of these
two previous äcäryas. Although this is a very deep subject, we should
acquaint ourselves with its important philosophy.
One Without a Second

In this world there are unlimited living entities in the 8,400,000
species of life, and it is impossible to fathom the extent of the varieties
of their natures and qualities. All these conditioned living entities are
expansions of Çré Kåñëa’s energy.
At the same time, Kåñëa has innumerable associates in the transcen
dental world – His parents Nanda Bäbä and Mother Yaçodä, His many
cowherd friends such as Dämä, Çrédama, Subala, and Madhumaìgala,
and His millions of gopé beloveds – with their innumerable natures and
qualities.
Krsna has numberless expansions in both the spiritual and material
worlds. Yet, the Çrémad-Bhägavatam states that the Absolute Truth,
Çré Kåñëa, is one-without-a-second (advaya-jïäna). This means He is
devoid of duality, He is the sum-total of all existence and there is no
one besides Him. In light of the previous statements, which mention
the extent and variety of conditioned living entities and transcendental
associates, why has the Çrémad-Bhägavatam stated that Kåñëa is one
without a second?
[Editorial note: As mentioned in ‘A Note from the Editors’ at the

beginning of this book, Çréla Näräyaëa Gosvämé Mahäräja uses
several Sanskrit terms from the Vedic literatures. There are no exact
English equivalents for these spiritually scientific terms. Therefore,
for precision of the original depth of meaning, in addition to the
English translation we have kept the original Sanskrit terms. As
these terms are used throughout this book in different contexts, you
will soon be able to understand and relish them. If you are new to this
subject and feel it is too cumbersome to read all the Sanskrit terms,
feel free to skip over them until you feel more comfortable with them.
We are especially mentioning this here, because many Sanskrit terms
come up in the next few paragraphs.]
Kåñëa is one without a second because nothing, and no one, has any
independent existence from Him; everything and everyone depends
upon Him for existence. In the transcendental world, He expands
as His own personal power (cit-çakti, or svarüpa-çakti), which is also
known as His internal power (antaraìga-çakti).1 The living entities are
manifestations of His marginal energy (jéva-çakti, or taöasthä-çakti),
which is situated between the transcendental and material worlds.
Finally, in this material world, His illusory power called mäyä-çakti
manifests the innumerable varieties of inert matter visible to us. None
of these powers, or potencies, has any independent existence from Him.
In this verse, not only is Çré Kåñëa described as one-without-a-
second, but His power (çakti) is one-without-a-second as well. At the
same time, His power is known by various names, such as the internal
potency (antaraìga-çakti), the pleasure potency (hlädiné-çakti) and the
transcendental or spiritual potency (cit-çakti, or svarüpa-çakti). There
are different names for the one çakti.2
The living entities (jéva-çakti, or taöasthä-çakti) and this inert world
(mäyä-çakti) are not different from the non-dual spiritual potency (cit-
çakti or svarüpa-çakti), in the sense that they have no independent
1 “The cit-çakti, which is also called svarüpa-çakti or antaraìga-çakti, displays many

varied manifestations. It sustains the kingdom of God and its paraphernalia” (Çré
Caitanya-caritämåta, Ädi-lélä 2.101).
2 See the chart on Lord Kåñëa’s potencies (çaktis) on pages 48 and 49.
existence from it. When that internal, transcendental potency manifests

the millions of infinitesimal jévas, then, according to its activity, it is
called taöasthä-çakti. When the shadow of that same internal potency
manifests this material world and its varieties of inert matter, then,
according to its activity, it is called bahiraìgä-çakti (the external
energy), or mäyä-çakti (the deluding material energy), or simply mäyä.
But ultimately, that internal, spiritual potency is one.
When the marginal energy (the living entities) comes in contact
with mäyä-çakti (the external energy), it manifests as the world of the
living entities. Mäyä-çakti has manifested this inert, temporary world,
with its varieties of bodies, minds, natures, and so on.
In this world we are under the illusion of mäyä, and there is a
prominence of mäyä, so we consider that this phantasmagoric world is
full of mäyä. Ultimately, though, as mentioned above, mäyä is a shadow
manifestation of Kåñëa’s intrinsic internal potency, His svarüpa-çakti
or antaraìga-çakti, whose embodiment is Çrématé Rädhikä.3 This is
because mäyä is a power, or çakti, and all çaktis are transformations of
svarüpa-çakti.
However, if we say that mäyä-çakti refers directly to Çrématé
Rädhikä Herself, this would be a misunderstanding. If we say that the
form of mäyä is Rädhikä Herself, this is incorrect, but if we say that
mäyä (personified as Durgä-devé) is a shadow expansion of Rädhikä
and therefore has no independent existence from Her, this is correct.4
In this way, it is not that there are many çaktis; there is only
one çakti, but it has different names according to various functions.
Moreover, there is no duality in çakti (the power) and çaktimän (the
possessor of the power). “Çakti-çaktimatayor abheda – Çré Kåñëa and His
power are non-different or non-dual.” They are one. [Pease see chart of
Kåñëa’s energies on pages 48 and 49.]
3 “The çaktis (potencies) of God exists in two ways. When the potencies of the Lord are
situated within His form and are one with it, they are manifest as potency alone without
shape. When they are manifest in the form of the presiding deity of the çakti, they appear
as the associates of the Lord and render all of their varieties of service; then they are
called personified” (Bhakti Prajïäna Keçava Gosvämé – His Life and Precepts, Part Five).
4 The following statement by Çré Durgä can be found in the Sammohana-tantra: “The
name Durgä, by which I am known, is Her name. The qualities for which I am famous
are Her qualities. The majesty with which I am resplendent is Her majesty. That Mahä-
Lakñmé, Çré Rädhä, is non-different from Çré Kåñëa. She is His dearmost sweetheart and
the crest-jewel of His beloveds.”
Pürëa-çakti and Pürëa-çaktimän, Çré Çré Rädhä-Kåñëa

E The Sacred Supreme Power e

Çré Kåñëa is pürëa-çaktimän, the supreme energetic in His highest original form,
and Çrématé Rädhikä is pürëa-çakti, His supreme energy in Her highest, original
form. Also, Çrématé Rädhikä may be known as pürëa-svarüpa-çakti, the absolute
embodiment of the original divine energy of the Lord and identical with Him. For
example, musk is recognizable by and inseparable from its inherent fragrance.
Similarly, fire is known by and is inseparable from its heat. Similarly, Çrématé
Rädhikä and Çré Kåñëa, relishing Their transcendental pastimes, are eternally
distinct personalities, but simultaneously non-different and inseparable. The
three active potencies – cit-çakti, jéva-çakti, and mäyä-çakti – emanate from the
svarüpa-çakti. Another name of the cit-çakti is antaraìgä-çakti, the internal
spiritual potency, and another term for the jéva-çakti is the taöasthä-çakti, the
marginal energy. The synonym for the mäyä-çakti is bahiraìgä-çakti, the external
energy. Although the svarüpa-çakti is one, She executes activities through these
Her three extensions. All the eternal, inherent qualities of the svarüpa-çakti are
fully manifest in the cit-çakti; they are minutely present in the jéva-çakti; and are
perversely reflected in the mäyä-çakti.
(Jaiva-dharma, Chapter 14)
A Fact of Wonder
The word anvayäd in the above-mentioned first verse of Çrémad-
Bhägavatam means ‘direct.’ This indicates that all potencies manifest
directly from Çré Kåñëa. The word itarataç, meaning ‘indirect,’ indicates
the existence of something very strange – a fact of wonder. Although the
jéva is part and parcel of Kåñëa and is therefore spiritual and conscious,
he is now bound by mäyä and is influenced by inert material energy.
Although the soul is not his body, he thinks, “I am this body.” How is
this possible, since consciousness is superior to dull matter? Although
it is not possible for the jéva to be bound by the inferior material energy,
nevertheless it takes place. This is a fact of wonder.
When Çré Kåñëa created the jévas, He gave them a very valuable gift
called independence. We chose to misuse our independence, and now
we are being rectified in the prison of this material world by its prison-
warden, Mäyä-devé.
The three aspects or functions of svarüpa-çakti (hlädiné, saàvit, and sandhiné) completely
influence all the activities of the cit-çakti, jéva-çakti, and mäyä-çakti. Both jéva-çakti and
mäyä-çakti originate from Krsna’s original svarüpa-çakti, in the sense that jéva-çakti is
an atomic part of svarüpa-çakti, and mäyä-çakti is a perverted reflection of it.
- pa-s’akti
Cit-s’akti or Svaru
makes Kåñëa joyful. By this çakti, both Kåñëa

(the embodiment of bliss) and His devotees
taste pleasure (cidänanda). The essence of
hlädiné is prema, and the concentrated essence
of prema is called mahäbhäva. The embodiment manifests as manifests as
of this mahäbhäva is Çrématé Rädhikä. She brahmänanda, mundane pleasure
gives happiness to Kåñëa in all ways: the spiritual (jaòänanda)
(1) in Her own transcendental form bliss of the jéva
(2) by manifesting eight ecstatic symptoms
(bhävas), personified as the eight principal
sakhés
(3) by manifesting four moods, personified as
the four different groups of sakhés
manifests all the various moods of the

relationships of the devotees with Kåñëa.
Through this saàvit-potency, Kåñëa performs manifests as manifests as material
activities such as attracting the gopés by transcendental knowledge
playing on His flute, taking the cows for knowledge
grazing, etc.
manifests the entire

manifests everything in Kåñëa’s abode that material universe,
consists of spiritual water, earth, etc., such as consisting of
villages, forests, gardens, etc. All the places manifests the
jéva’s minute fourteen planetary
for Kåñëa’s pastimes, all the transcendental systems, and the
objects used in Kåñëa’s pastimes, as well as transcendental
form material bodies
the transcendental bodies of Kåñëa, Çrématé of the jévas
Rädhikä, all the Vrajaväsés, all the animals, etc.
(Source: Jaiva-dharma, Chapter 14)

There are twenty-eight principles5 (tattvas) in the manifestation

of this world, and none of them have any separate existence from the
Supreme Lord. Although the jéva does not know how this world was
created or how he was covered by mäyä, Kåñëa knows everything. By
the influence of Kåñëa’s mäyä, even great demigods like Brahmä and
Çaìkara (Çiva) may become bewildered, for even they are unable to
measure the depth of power in His energy.
Because Kåñëa is served by His svarüpa-çakti, His complete power
personified as Çrématé Rädhikä, He is complete. It is stated in Çré
Éçopaniñad:
oà pürëam adaù pürëam idaà pürëät pürëam udacyate

pürëasya pürëam ädäya pürëam evävaçiñyate
The Personality of Godhead is perfect and complete, and

because He is completely perfect, all emanations from Him, such
as this phenomenal world, are perfectly equipped as complete
wholes. Whatever is produced from the Complete Whole is also
complete in itself; and because He is the Complete Whole, even
though so many complete units emanate from Him, He remains
the complete balance.
The Supreme Lord is always complete, infinite, and independent;

no one can control Him. He mercifully inspired Lord Brahmä, the
original Vedic scholar (ädi-kavi), in the four ‘nutshell’ verses of the
Çrémad-Bhägavatam called catuù-çloké. Thus, Brahmä realized the Lord’s
glories by the Lord’s mercy, and then manifested the Vedas with their
unlimited knowledge. Even the world’s greatly learned scholars become
bewildered regarding the expanse of this Vedic knowledge. They cannot
understand how Kåñëa is controlling all of His energies and how these
energies are working under His direction.
5 The twenty-eight principles are: (1) the unmanifest material nature (prakåti), (2)
Mahä-Viñëu (or Käraëodakaçäyé Viñëu), (3) the unmanifest material world in the form
of the aggregate of material ingredients (mahat-tattva), (4) the Supersoul (Paramätmä, or
Kñérodakaçäyé Viñëu), (5) the living entity (jéva), (6) false ego, (7) intelligence, (8) mind,
(9-13) the five gross elements (ether, air, fire, water, earth), (14-18) the five sense objects
(sound, touch, form, taste, smell), (19-23) the five organs of sense perception (ear, skin,
eyes, tongue, nose), and (24-28) the five working sense organs (hands, feet, mouth, anus,
genitals).
Three Worlds
The word tri-sargaù in the above-mentioned Çrémad-Bhägavatam
verse (1.1.1) refers to the three kinds of creation: the transcendental
realm (cit-sarga), the realm of the living entities (jéva-sarga), and the
material realm, or the realm of inert matter (jaòa-sarga). Cit-sarga, the
transcendental world, begins from the Vaikuëöha planets and goes up
to the highest of the Lord’s abodes, Goloka Våndävana. In Våndävana,
Nanda Bäbä, Mother Yaçodä, the cowherd boys, the gopés, the trees,
creepers, rivers, and mountains are all transcendental. Everything and
everyone there is full of eternal life, unending bliss, and unfathomable
knowledge (sat-cit-änanda).
E Love in Friendship e
Because they would massage Kåñëa’s legs with great love, the sakhäs, Kåñëa’s
cowherd friends, are referred to as mahätmäs, great souls. There are millions of
sakhäs and all are exalted. Some would fan Him, but not with a cämara; with a
fan made of leaves and peacock feathers they would fan Him with great love. They
serve Kåñëa by providing their own laps as pillows for His head – can such good
fortune be seen anywhere else? Their affection for Kåñëa is supremely natural, in
the mood of nara-lélä, which means they consider Him to be an ordinary child.
Seeing how Kåñëa has exerted Himself in wrestling with them and in taking the
cows out to graze, the sakhäs serve Him with tender feelings in order to remove
His exhaustion…To remove even one drop of perspiration from Kåñëa’s brow they
are prepared to give up their very lives.
(Bhakti-rasäyana, Chapter 10)
Çréla Raghunätha däsa Gosvämé prays:
yat kiïcit tåëa-gulma-kékaöa-mukhaà goñöhe samastaà hi tat

sarvänandamayaà mukunda-dayitaà lélänukülaà param
çästrair eva muhur muhuù sphuöam idam niñöaìkitaà yäcïyä
brahmäder api saspåheëa tad idaà sarvaà mayä vandyate
(Stavävalé, Vraja- viläsa-stava 102)
With great longing I worship all the living entities of Vraja,

including the grass, bushes, flies, and birds, which are filled
with transcendental bliss. Their fortune is so great that it

is aspired for by personalities like Çré Brahmä and Uddhava.
Çrémad-Bhägavatam and other çästras have repeatedly and
clearly propounded their glories. They are very dear to Çré
Mukunda and assist in His pastimes.
E Forever in Love e
In this way the cows and calves, due to excessive joy, forget themselves and get lost
in gazing at the one who adorns His moon-like face with the veëu. As soon as they
see Vrajendra-nandana, His sweet and incomparable beautiful form manifests in
their hearts, and their eyes fill with tears of joy. Thus, they cannot even see Him
although He is standing right in front of them. They can only hear and relish the
veëu’s wonderful rasa-filled sound through their ears. They remain absolutely
still, being intoxicated from tasting the nectar of their internal vision of that most
attractive form. It seems that these cows, who are the embodiment of the nectar of
vätsalya-prema (motherly love), make their lives successful by taking Vrajendra-
nandana in the laps of their hearts, being unable to do so outwardly. As a result,
they drown in ecstatic bliss.
(Veëu-géta, Chapter 13)
In this world there is no example of cit-sarga (the spiritual realm)

and there is no perfect analogy to explain it. Still, commenting upon
this verse from the Bhägavatam, Çréla Bhaktivinoda Öhäkura cites the
analogy of fire in order to help us gradually understand.
What is fire? Fire is a çakti, or potency. Although we cannot see
fire despite the fact that it is everywhere (in its invisible feature as a
potency), by the striking of matches or the rubbing together of two
stones or pieces of wood, flames become visible. In other words, fire
manifests when there is an appropriate cause for it to do so.
In a similar way, the Lord’s spiritual potency is transcendental
and cannot be seen or experienced by material senses. His spiritual
abode, Goloka Våndävana, is ever present in the transcendental realm,
far beyond the purview of our sense perception. As fire sometimes
manifests, so Kåñëa and His incarnations like Lord Rämacandra and
Lord Nåsiàhadeva appear in this world from time to time. Kåñëa comes
especially to show favor to His devotees, and at that time He performs
an unlimited variety of activities to please them.
The analogy of the fire has been given in relation to the spiritual
realm. Regarding the realm of the living entities, this crucial Çrémad-
Bhägavatam verse gives the analogy of water. In a very cold environment
water becomes ice, and if that ice is thrown at someone, it may injure
that person or even fracture his bones. On the other hand, in water’s
natural state, if a man is very thirsty he can drink it and find it sweet.
Similarly, as water’s natural state is liquidity, the jéva’s natural state
is to be an eternal servant of Kåñëa. By constitution, the jéva serves
Kåñëa and is joyous in that service. When he misuses the independence
given by Kåñëa, mäyä throws him very far away from Kåñëa and gives
him gross and subtle bodies whereby he becomes like ice. He is frozen,
out of his own nature, at which time he thinks, “I am this body, and the
happiness and suffering of this body is mine.”
When the conditioned jéva becomes advanced in spiritual life,
he sees that there is in fact no bondage and no liberation from that
bondage. In reality he is always liberated, but at present he is in the
illusion that he is bound. It is only by the mercy of guru, and then the
mercy of Kåñëa, that he is able to emerge from this bodily conception
of bondage.
The analogy of fire elucidates the nature of the transcendental realm
(cit-sarga), and the second analogy, of water, illustrates the nature of the
living entities (jéva-sarga). Now, consider the analogy of earth in order
to understand the creation of this world of inert matter (jaòa-sarga).
In this material world, more than fire or water, earth is the prominent
element; almost everything is made of earth. For example, an earthen
pot is made of earth. It can carry water if it has been first baked in
a kiln, but still it is earth. In fact, gold, copper, coal, and diamonds
are also manifestations of the element earth.6 One can manufacture a
variety of products with various functions, all seemingly different, but
these products are all basically earth.
This analogy is given to express the principle of mäyä-çakti, the
mäyä creation. Just as the pot, gold, copper, etc. appear to be separate
elements whereas they are nothing but earth, similarly, everything in
the material world is composed of mäyä. Although this world is made
of mäyä-çakti and is thus perishable and illusory, by the influence of
Çré Kåñëa’s acintya-çakti (His inconceivable power) it appears to be a
permanent truth.
6 Bhagavad-gétä states that there are five gross material elements: earth, water, fire, air,
and ether. Diamonds, copper, and gold are not mentioned as being separate elements.
Faith in the Spiritual Realm

The above-mentioned Çrémad-Bhägavatam verse states: dhämnä
svena sadä nirasta-kuhakaà. This phrase means that the abode of Lord
Kåñëa is completely free from mäyä. That realm is animated only by
Yogamäyä, who is the manifestation of the Lord’s superior spiritual
energy (parä-çakti) and who enlivens all the residents with pure love.
E Land of Transcendental Potency e

This yogamäyä and mahämäyä are called the superior and inferior potencies,
respectively. They are perceived as two forms. Actually they are one, but the original is
superior and its shadow is inferior. … In Goloka, Kåñëa’s räsa-lélä, Kåñëa’s taking birth,
devotees serving Kåñëa, Kåñëa’s form, the gopés’ forms, the trees and plants there –
everything is manifest by the influence of yogamäyä and is true and eternal.”
(Going Beyond Vaikuëöha, Chapter 8)
Only the spiritual pleasure potency (hlädiné-çakti), the eternal

existence potency (sandhiné-çakti), and the transcendental knowledge
potency (saàvit-çakti), which are the three aspects of svarüpa-çakti, are
present there. The illusion (mäyä) which creates this material world is
not present in the spiritual realm.
Thus, those who reside there never fall to this material world. It is
not that the jévas of this world have forgotten that spiritual abode and
come here. Rather, they have forgotten that they are originally manifest
from the borderline region called taöasthä, which lies between the
material and spiritual worlds.
The phrase satyaà paraà means that Çré Kåñëa, Vrajendra-nandana
Syamasundara, the youthful son of the king of Vraja, who possesses
a dazzling cloudlike complexion, is paraà-satya, the Supreme Truth.
The word dhémahi, meaning ‘I meditate,’ indicates, “I meditate on that
Supreme Truth. May He be merciful and kindly manifest in my heart.”
Or, “I meditate upon the Supreme Absolute Truth Çré Kåñëa, along with
the embodiment of His svarüpa-çakti, Çrématé Rädhikä, and Her bodily
expansions, the gopés.” “Dhämnä svena sadä – That Absolute Truth is
eternally present in Goloka Våndävana, and sometimes He manifests in
the material world with His associates.”
In the Bhagavad-gétä (15.6) Çré Kåñëa states: “Yad gatvä na nivartante

tad dhäma paramaà mama – those who reach that supreme abode
of Mine never return to this material world.” As mentioned above,
the Lord’s associates come here now and then, but only to fulfill His
mission. By practicing great austerities for millions of births, one may go
to Goloka Våndävana. Since there is no mäyä in Våndävana, how can one
be interested in anything but Kåñëa? How can anyone fall from there?
Rather, Yogamäyä assists all the residents of that abode to lovingly serve
Him forever.
By Çré Kåñëa’s unlimited power He manifests the transcendental
world, the world of jévas and the myriad material universes, and simul
taneously He maintains His own separate and independent existence.
Çréla Vyäsadeva, the author of this foundational Çrémad-Bhägavatam
verse, is offering obeisances to that Absolute Truth, Çré Kåñëa.
In conclusion, consider the analogy that when a person takes
a bath, most of the water disappears from his body and goes down
the drain. Yet, some water remains on the body, and that is enough to
cleanse it. Similarly, although this subject is profound and difficult to
grasp at first, please endeavor to understand. Allow to remain with you
whatever knowledge you can grasp.
[This discourse was given on June 14, 2005, in Badger, California, on the
subject of Çréla Bhaktivinoda Öhäkura’s book, Bhägavata Arka Marécimäla.
The sub-section, Faith In That Realm, is an excerpt from Çréla Narayana
Gosvami Mahäräja’s book, Secret Truths of the Bhägavatam.]
CHAPTER THREE
the Origin of the

L iving E ntity
In this discourse, Çréla Bhaktivedänta Näräyaëa
Gosvämé Mahäräja discusses a conversation that
took place between Çré Caitanya Mahäprabhu
and Çréla Sanätana Gosvämé as described in the
Çré Caitanya-caritämåta. Herein, Çréla Sanätana
Gosvämé is playing the role of a conditioned soul
who is seeking divine self-awareness and freedom
from material miseries. He has inquired from
Çré Caitanya Mahäprabhu about his own true
identity, which is beyond the body.
The Crest-jewel of Inquiry
‘S réla Sanätana Gosvämé inquired from Çré

Caitanya Mahäprabhu, “I have come to this
world, but I do not know who I am. Who am I?”
Çréla Sanätana Gosvämé questions Çré Caitanya Mahäprabhu
The Origin of the Living Entity 59
In order to understand this subject, we will turn to the translations

of Çréla Bhaktivedänta Svämé Mahäräja. In Çré Caitanya-caritämåta,
Madhya-lélä 20.102-103 his translation states:
Who am I? Why do the threefold miseries always give me

trouble? If I do not know this, how can I be benefited? Actually,
I do not know how to inquire about the goal of life and the
process for obtaining it. Being merciful upon me, please explain
all these truths.
None of us know who we are by spiritual constitution. Someone may

consider, “I am Éça Prabhu,” another may think, “I am Keçava Prabhu,”
and others may conjecture that they are this or that person. Therefore,
in order to indicate our true identity, Çréla Sanätana Gosvämé humbly
questioned Çré Caitanya Mahäprabhu.
Mahäprabhu replied, “You know everything, but you are inquiring
about your true identity so as to uplift others. Although a saintly person
knows everything, he remains very humble and tries to confirm his
statements by asking the higher authorities.”
kåñëa-sakti dhara tumi, jana tattva-bhava

jani’ dardhya lagi’ puche,-sadhura svabhava
Since you possess Lord Kåñëa’s potency, you certainly know

these things. However, it is the nature of a sädhu to inquire.
Although he knows these things, the sädhu inquires for the sake
of strictness.
Mahäprabhu continued, “You are not really Sanätana, in the sense

that you are not this physical body.”
jévera ‘svarüpa’ haya——kåñëera ‘nitya-däsa’

süryäàça-kiraëa, yaiche agni-jvälä-caya
sväbhävika kåñëera tina-prakära ‘çakti’ haya
(Çré Caitanya-caritämåta, Madhya-lélä 20.108–109)

– a manifestation simultaneously one with and different from
the Lord, like a molecular particle of sunshine or spark of fire.

Kåñëa has three varieties of energy.1
Çré Caitanya Mahäprabhu explained that by spiritual constitution,

all those who have life – such as human beings, birds, animals, trees
and creepers, and even worms and insects – are all eternal servants
of Lord Kåñëa. All souls are transformations of the Lord’s marginal
potency (taöasthä-çakti parinäma). They are not direct transformations
of svarüpa-çakti.
Çré Caitanya Mahäprabhu continued:
kåñëa bhuli’ sei jéva anädi-bahirmukha

ataeva mäyä täre deya saàsära-duùkha
Forgetting Kåñëa, the living entity has been attracted by the

external feature from time immemorial. Therefore, the illusory
energy mäyä gives him all kinds of misery in this material
existence.
Çréla Kåñëadäsa Kaviräja is quoting the version of Çré Caitanya

Mahäprabhu. The jéva, the eternal servant of Kåñëa, is Kåñëa’s mar-
ginal potency (taöasthä-çakti). Essential to understand and remember is
that he is not pure svarüpa-çakti, or internal potency. Taöasthä-çakti is
one of the energies of svarüpa-çakti, but it is not full.
Svarüpa-çakti has three functions (våttis), namely transcendental
happiness (hlädiné), divine knowledge (saàvit), and spiritual existence
1 “Çréla Bhaktivinoda Öhäkura explains these verses as follows: Çré Sanätana Gosvämé
asked Çré Caitanya Mahäprabhu, ‘Who am I?’ In answer, the Lord replied, ‘You are a
pure living entity. You are neither the gross material body nor the subtle body composed
of mind and intelligence. Actually you are a spirit soul, eternally part and parcel of
the Supreme Soul, Kåñëa. Therefore you are His eternal servant. You belong to Kåñëa’s
marginal potency.
“There are two worlds – the spiritual world and the material world – and you are
situated between the material and spiritual potencies. You have a relationship with both
the material and the spiritual world; therefore you are called the marginal potency. You
are related with Kåñëa as simultaneously one and different from Him. Because you are
spirit soul, you are one in quality with the Supreme Personality of Godhead, but because
you are a very minute particle of spirit soul, you are different from the Supreme Soul’ ”
(Çré Caitanya-caritämåta, Madhya-lélä 20.108–109, purport).
(sandhiné). It is from svarüpa-çakti that Lord Nåsiàha, Lord Räma, and

other direct incarnations of Kåñëa manifest, and these incarnations
are called sväàça, Kåñëa’s personal expansions. [Sva means ‘own’ or
‘plenary’ or ‘direct,’ and aàça means ‘part’ or ‘expansion.’] This is not
true for the vibhinnäàça-tattva jévas [vibhinna means ‘separated’ and
aàça means ‘portion.’]
sväàça-vibhinnäàça-rüpe haïä vistära

ananta vaikuëöha-brahmäëòe karena vihära
Kåñëa expands Himself in many forms. Some of them are

personal expansions and some are separate expansions. Thus
He performs pastimes in both the spiritual and material worlds.
The spiritual worlds are the Vaikuëöha planets, and the material
universes are brahmäëòas, gigantic globes governed by Lord
Brahmä.
A question arises: if all souls are eternal servants of Çré Kåñëa,

how could they have become averse to Him? Why did they turn away
from Him? The answer is that the jévas who became averse had not yet
realized their constitutional position of eternal service.
Two Kinds of Souls

There are two categories of jévas, as stated in Çré Caitanya-caritämåta,
Madhya-lélä 22.10–13:
sei vibhinnäàça jéva – dui ta’ prakära

eka – ‘nitya-mukta’, eka – ‘nitya-saàsära’
The living entities, the jévas, are divided into two categories.
Some are nitya-mukta, eternally liberated, never having been
conditioned, and others are perpetually conditioned (nitya-
saàsära, or nitya-baddha).
The meaning of nitya-saàsära in this verse does not mean ‘forever

conditioned.’ It means that the time we have been conditioned is so vast
that it cannot be calculated.
E Only Two Kinds of Souls e

There are two categories of vibhinnäàça jévas, not three. The jévas who manifest
in the spiritual world are eternally liberated (nitya-mukta) vibhinnäàça jévas; and
the jévas who manifest in the taöasthä region and who look from there towards
the spiritual world are also eternally liberated (nitya-mukta) vibhinnäàça jévas.
The jévas who look towards the material world from the taöasthä region are
called conditioned souls, or nitya-baddha (or nitya-saàsära) vibhinnäàça jévas.”
(Continued in Part Four, Overview)
‘nitya-mukta’ – nitya kåñëa-carane unmukha

‘kåñëa-parisada’ nama, bhunje seva-sukha
Those who are eternally liberated are always awake to Kåñëa

consciousness, and they render transcendental loving service
at the feet of Lord Kåñëa. They are to be considered eternal
associates of Kåñëa, and they are eternally enjoying the
transcendental bliss of serving Him.”
This is a prominent point to understand. The liberated jévas

are eternal associates of Çré Kåñëa in His abode, always engaged in
serving Him and relishing the sweetness of their service to Him. In
the Lord’s abode, the potency that bewilders the conditioned soul
and encourages him to identify with his body is not present.
E Never to the River e

“There are many living entities who are eternally liberated. They never come to
this world. It is just like the ocean and the rivers. In the river you will find fishes
and in the ocean you will find fishes. Sometimes it may be that the fishes of the
river may go to the ocean, but the fishes of the ocean never come to the river –
they never come to the river. There is no place for them there.”
(Lecture by Çréla Bhaktivedänta Svämé Mahäräja.
New York, January 8, 1967)
Only Yogamäyä, the spiritual potency that nourishes the service

mood of liberated souls, is present there. There is nothing in the
spiritual world to make one forget Kåñëa, and therefore the Lord’s
associates are never liable to forget Him or become averse to Him.
The love and affection of these associates is always fresh and ever-
new; it is ever-unfolding. Even if the ‘newness’ of the love and
affection reaches its limit and there is no room for further newness,
still, it becomes ever-increasingly new and fresh.
In regards to the second category of jéva:
nitya-baddha’ – kåñëa haite nitya-bahirmukha

‘nitya-saàsära’, bhuïje narakädi duùkha
Apart from the ever-liberated devotees, there are the conditioned

souls, who always turn away from the service of the Lord. They
are perpetually conditioned in this material world and are thus
subjected to the material tribulations brought about by different
bodily forms in hellish conditions.
sei doñe mäyä-piçäcé daëòa kare täre

ädhyätmikädi täpa-traya täre järi’ märe
Due to his being opposed to Kåñëa consciousness, the con

ditioned soul is punished by the witch of the external en
ergy, mäyä. He is thus ready to suffer the threefold miseries
brought about by the body and mind, the inimical behavior of
other living entities, and natural disturbances caused by the
demigods.
The souls in the second category – the conditioned souls – have

never directly associated with Kåñëa. They have never relished His
service, and that is why they are called nitya-bahirmukha, or con
ditioned from beginningless time.
The above-mentioned verse states that the souls in the second
category are being punished by mäyä. Why are they being punished?
What have they done wrong? Their defect is that they have chosen to
turn away from Kåñëa. They preferred to look towards the material
world for pleasure; in this way it is considered that they are opposed to
Kåñëa consciousness.
Still, although they have never relished the sweetness of serving

Kåñëa nor do they possess knowledge about such service, they are
Kåñëa’s taöasthä-çakti, His marginal energy. They are His eternal serv
ants by their constitutional position.
A certain type of jéva manifests in the spiritual world – from Kåñëa’s
first expansion, Çré Baladeva. The jévas who manifest from Baladeva are
called nitya-unmukha, meaning that they are always serving Kåñëa. Al
though all taöasthä-çakti jévas are servants by constitution, the second
kind of jéva has not come from Goloka Våndävana. The conditioned
souls of this world have never been in Goloka Våndävana. They are
coming from Käraëodakaçäyé Viñëu2, in the realm between the spiritual
and material world.
Çréla Jéva Gosvämé clarifies our understanding of the two kinds of
jévas. He states in his Paramätma-sandharbha:
tad evam anantä eva jéväkhyäs taöasthäù çaktayaù

/ tatra täsäà varga-dvayam / eko vargo’ nädita eva
bhagavad-unmukhaù / anyas tv anädita eva bhagavat-
paräìmukhaù / svabhävatas tadéya-jïäna-bhävät
tadéya-jïänäbhävät ca
(Paramätma-sandarbha, Anuccheda 47, Text 1)
Thus the Lord’s marginal potency is comprised of individual

spirit souls. Although these individual spirit souls are limitless
in number, they may be divided into two groups: (1) the souls
who from time immemorial are favorable to the Supreme Lord;
and (2) the rebellious souls who from time immemorial are
averse to the Supreme Lord. One group is aware of the Lord’s
glories and the other group is not aware of them.
Here, Çréla Jéva Gosvämé explains that there are unlimited jévas
emanating from taöasthä-çakti, and from there some have turned away
from Kåñëa. They turned away from Kåñëa and chose to enter the
material world, which is a ‘dream-place’ (svapna-sthäna). In the material
world it appears that one person is aware of the world around him,
another is dreaming, and another is fast asleep without dreaming at
all. Actually, everyone here is dreaming, because this entire place is a
dream-place. The jévas’ sleep in this dream-place is not so deep that they
are fully unconscious, because they are part of the spiritual conscious
2 Please see the chart of the three puruña-avatäras in Chapter One.
substance (cit-vastu) even when they are not liberated. Rather, they are
experiencing a dream of material designations.
Regarding the souls coming from the divine light-filled glance of
Käraëodakaçäyé Viñëu: Within that light, Kåñëa in His form as Viñëu
gives them the intelligence and freedom to consider, “What should I
do?” There is a very fine, imaginary line between the transcendental
and material worlds. Kåñëa gives the jévas some freedom, saying in
effect, “From here you can look towards this world of mäyä and you
can also look towards the spiritual world. What you choose depends
upon you. I will give you a moment to decide.”
Certain jévas looked from the taöasthä region towards the spiritual
world and were attracted there. Yogamäyä at once gave them the power
of bhakti to go there, to serve Kåñëa for eternity. Others looked toward
the material world, they were attracted, they decided to relish it, and
thus they were granted their desire.
The jévas in this region were within the body of Käraëodakaçäyé
Viñëu, in seed form, and when they came out through His glance, some
fell in mäyä. This truth has been substantiated in Çré Brahma-saàhitä:
The Lord of the mundane world, Mahä-Viñëu (Käraëodakaçäyé

Viñëu), possesses thousands upon thousands of heads, eyes,
and hands. He is the source of thousands upon thousands of
incarnations in His thousands upon thousands of subjective
portions. He generates thousands upon thousands of individual
souls.
(Çré Brahma-Samhita, Text 11)
An unlimited number of atomic conscious particles emerge

from the spiritual rays of Paramätmä as the aggregate of the
living entities. These innumerable jévas have no relation with
the mundane world when they come to know themselves to be
the eternal servants of the Supreme Lord. At that time, they are
incorporated into the realm of Vaikuëöha.
(Çré Brahma Samhita, Text 16, purport)
The svarüpa-çakti, or internal potency of Kåñëa, which

is spiritual, functioning as His own personal power, has
manifested His pastimes of Goloka. By Her grace, individual
souls who are constituents of the marginal potency can have
admission into even those pastimes.
(Çré Brahma-Samhita, Text 6, purport)
Everything Is Present in the Divine Seed

Spiritual identity is already present within the soul, in seed-form.
Consider the analogy of a mango seed. If you plant a mango seed in
fertile ground and give it water, gradually a sprout will emerge. After
a few days, some leaves will unfurl and later some branches will begin
to grow. After a few years, the plant will become quite large, with an
abundance of leaves, branches, and flowers. One day, mangos will
begin to swell on its branches, and then they will ripen and become
sweet and juicy.
Everything needed to produce a mango tree is present within the
mango seed. The potency of the leaves, branches, and fruits is dormant
within the seed, as well as the number of leaves and the sweetness of
the fruit.
Similarly, the personal form of the soul is now present in a latent
state. Everything about the soul’s spiritual form, dress, nature, dwelling
place, and service is present within the soul, even though the pure
transcendental form has not developed and was never previously
developed.
E Potency of Divine Seed e

In further reference to your question about the form of the spirit soul of the con-
ditioned living entity, there is a spiritual form always, but it develops fully only
when the living entity goes back to Vaikuëöha. This form develops according to
the desire of the living entity. Until this perfectional stage is reached, the form is
lying dormant, as the form of the tree is lying dormant in the seed.
(Letter from Çréla Bhaktivedänta Svämé Mahäräja.
Los Angeles, August 8, 1969.)
Çré Kåñëa states in the Bhagavad-gétä (15.6): Yad gatvä na nivartante

tad dhäma paramaà mama. This means that by practicing bhakti-yoga for
thousands upon thousands of lifetimes, one’s spiritual form is developed.
Thus, one is liberated and granted the benediction of entrance into
the spiritual world, from which he will never return to this world.
Those from this world who are liberated by practicing bhakti-yoga are
serving Kåñëa in Vaikuëöha in His forms as Räma, Nåsiàha, Kalki, or
E In God’s Abode e
The conclusion is that no one falls from the spiritual world, or Vaikuëöha-planet,
for it is the eternal abode.
(Çrémad-Bhagavatam 3.16.26,
Purport by Çréla Bhaktivedänta Svämé Mahäräja)
Vämana, or in Goloka as Mathureça or Kåñëa. They are all liberated.

They will never return to the world of repeated birth and death. Çréla
Bhaktivedänta Svämé Mahäräja writes in his translation of the above
mentioned verse:
That supreme abode of Mine is not illumined by the sun or

moon, nor by fire or electricity. Those who reach it never return
to this material world.
(Bhagavad-gétä 15.6, purport)
Question: Someone may say, “Yes, we accept what Kåñëa spoke in the
Bhagavad-gétä – that once going to Vaikuëöha from this world, we don’t
return to this world. But we did fall from there before we first came to
this world.”
Çréla Näräyaëa Gosvämé Mahäräja: If this were true, the principle stated
in the Bhagavad-gétä and other scriptures would still be a fallacy. Our
scriptures propound only reality. For those souls who are already
serving in that realm, there is no mäyä at all. There is no chance of
becoming averse to Kåñëa. For one who is eternally in that realm and
for one who has attained that realm from this material world – both
kinds of souls never fall, for there is no mäyä in God’s abode.
In this connection we should try to follow the teachings of Çréla Jéva
Gosvämé, our tattva-äcärya, as well as the teachings of our disciplic line of
spiritual masters such as Çréla Baladeva Vidyäbhüñaëa, Çréla Viçvanätha
Cakravarté Öhäkura, and especially Çréla Bhaktivinoda Öhäkura 3. If
there is any confusion when reading the words of a particular bona fide
guru, we can reconcile and clarify our understanding by taking help of
the words of the other bona fide gurus in our disciplic line.
3 Please see Part Five, About the Authors, for a brief sketch of the life and glory of Çréla
Bhaktivinoda Öhäkura.
Jéva Gosvämé is a very bona fide guru. He has explained this subject
and all other spiritual subjects in his Sandarbhas, leaving no scope for
doubt. We will have to read his words in order to reconcile, and in this
way we will be able to see the compatibility, consistency, and harmony
in the teaching of all our äcäryas.
It is also essential to read the books of the Seventh Gosvämé, Çréla
Bhaktivinoda Öhäkura, who is also a bona fide guru like Jéva Gosvämé
and Rupa Gosvämé. He clearly elucidates these truths of the soul in his
book, Jaiva-dharma. There, he writes that innumerable eternal souls
have emanated from Baladeva Prabhu in Goloka Våndävana, like the
sakhas, Nanda Bäbä, and other associates. Regarding the gopés there,
unlimited gopés are bodily manifestations (nitya-siddha käyavyüha-rüpa)
of Çrématé Rädhikä. Those gopés who are not Her bodily manifestations
are coming from Baladeva; they are also eternally liberated and eternally
serving Kåñëa.
Çréla Bhaktivinoda Öhäkura explains that this principle is also
applicable in Dvärakä and Vaikuëöha. In Dvärakä, the jévas are coming
from Baladeva Prabhu’s expansion, Müla-Saëkarñaëa, and in Vaikuëöha
they are coming from His expansion known as Mahä-Saìkarñaëa.
All these eternal souls are serving in one of two ways: in Kåñëa’s
sweet, human-like pastimes (mädhurya-lila); or in His opulent pas-
times (aiçvarya-lila) as Dvärakädéça, the prince of Dvärakä, and
Näräyaëa, the Lord of Vaikuëöha. Regarding those jévas manifested
from Käraëodakaçäyé Viñëu in the taöasthä region or marginal line,
they are two kinds: some liberated (those who turned towards the
spiritual world) and some conditioned (those who turned towards the
material world).
Çréla Bhaktivedänta Svämi Mahäräja has accepted this line of guru-
paramparä, more than us. He is a realized soul. He never says anything
different from the words of our previous äcäryas. Çréla Bhaktivinoda
Öhäkura has accepted all the previous acaryas in the line of Çréla
Rupa Gosvämé, Çréla Bhaktisiddhänta Sarasvati Gosvämé Thäkura has
accepted Çréla Bhaktivinoda Öhäkura, and Çréla Bhaktivedänta Svämi
Mahäräja has accepted his Gurudeva, Çréla Bhaktisiddhänta Sarasvati
Gosvämé Thäkura. With this understanding, we can reconcile.
[This discourse was given on June 2, 2000 in Badger, California.]

CHAPTER FOUR
No One Falls from

the Eternal Abode
L et us turn to an excerpt from Çréla Bhaktivinoda

Öhäkura’s book, Çré Jaiva-dharma. The scene in
the following excerpt takes place on the island of
Godruma in Çré Navadvépa-dhäma, where Sannyäsé
Öhäkura asked a question to his guru, Paramahaàsa
Bäbäji Mahäräja.
Sannyäsé Öhäkura said, “For a long time

I have heard of the pre-eminence of dharma,
or the eternal nature, religion, character, and
function of the living being. On numerous
occasions I have asked the question to many
people, ‘What is dharma?’ It is a cause of
distress to me that those peoples’ answers
contradict each other.
“So please tell me, what is the true constitutional dharma

of the jévas, and why do different teachers explain the nature
of dharma in such diverse ways? If dharma is one, why don’t all
learned teachers cultivate that universal dharma which is one
without a second?”
Paramahaàsa Bäbäji Mahäräja replied to his disciple that dharma

is one. The only real dharma is love and affection for the Supreme Lord,
which is also known in the ancient Vedas as vaiñëava-dharma (devotion
to the Supreme Lord), sanätana-dharma (the eternal function of the
soul), and bhagavad-dharma (the principles of dharma as enunciated by
the Supreme Lord Çré Kåñëa Himself).
This love sometimes transforms, as water sometimes transforms
into ice, fog, or steam. When water is in the form of ice it may cause
injury if thrown at someone, whereas water in its natural state will not
do so. Similarly love for Kåñëa, which is the intrinsic nature and mood
of the jéva, has now become transformed. Now we love each other, or
we love our dogs, cats, our own bodies, or the bodies of our boyfriends
or girlfriends.
This so-called love is false dharma, meaning that it has nothing to
do with the natural function of the soul. Love originates in the Lord’s
abode, Goloka Våndävana; its root is there. That pure love is in the
heart of every living being, but it has been transformed, as water is
transformed into ice under certain conditions. Although we are under
the notion that we love each other, the love experienced in this world
is but a perverted reflection of real love and is actually lust for sense
gratification. Love in its pure state is love and affection for Kåñëa, and
it originates in the hearts of the gopés and other residents of Våndävana.
We ‘Forgot’ the Lord

In response to the question of his disciple in relation to dharma,
Paramahaàsa Bäbäji Mahäräja quoted verses from Çréla Kåñëadäsa
Kaviräja Gosvämé’s book, Çré Caitanya-caritämåta:
jévera ‘svarüpa’ haya——kåñëera ‘nitya-däsa’

süryäàça-kiraëa, yaiche agni-jvälä-caya
sväbhävika kåñëera tina-prakära ‘çakti’ haya
No One Falls from the Eternal Abode 71

and a manifestation simultaneously one with and different from
the Lord, like a molecular particle of sunshine or fire. Kåñëa has
three varieties of energy.


energy mäyä gives him all kinds of misery in his material
existence.
The words kåñëa bhuli in the above-mentioned verse apparently

mean ‘forgetting Kåñëa,’ but what is the deeper understanding? Does it
mean that the jéva was once engaged in Kåñëa’s service in His spiritual
abode, and has now forgotten that service?
The intended meaning is very different. All mundane languages
have defects, and therefore they cannot purely express the nature of our
constitutional form (svarüpa). To clarify the meaning, Çréla Kåñëadäsa
Kaviräja Gosvämé writes kåñëera ‘taöasthä-çakti’ ‘bhedäbheda-prakäça,
meaning that the jéva is a manifestation of Kåñëa’s marginal energy.
Different Sources, Different Destinations

Please note this down carefully in your notebooks and in your
hearts. Jaiva-dharma, Chapter Sixteen, states:
Innumerable jévas appear from Çré Baladeva Prabhu to serve

Våndävana-vihäré Çré Kåñëa as His eternal associates in Goloka
Våndävana; and others appear from Çré Saìkarñaëa to serve the
Lord of Vaikuëöha, Çré Näräyaëa, in the spiritual sky. Eternally
relishing rasa, engaged in the service of their worshipful
Lord, these jévas always remain fixed in their constitutional
position. They always strive to please the Supreme Personality
of Godhead and are always favorable to Him. By virtue of the
spiritual potency, they have the strength to stay fixed in their
devotion and they have no connection with the material energy.
In fact, they are unaware that there is a deluding energy called

mäyä. Inasmuch as they reside in the spiritual world, mäyä
stays far from them and does not affect them at all.
Always absorbed in the bliss of serving their worshipful
Lord, they are eternally liberated and completely unaware of
material happiness and distress. Their life is love alone, and
they are not even conscious of misery, death, or fear.
The residents of the spiritual world are liberated, which means that
they have no awareness of mäyä and this material world. Who is aware?
We jévas in this material world are aware.
We have come from the taöasthä-region, from a manifestation of
Baladeva Prabhu called Käraëodakaçäyé Viñëu, the incarnation of the
Lord who is situated on the marginal line between the spiritual and
material worlds, in the Causal Ocean.
Lord Kåñëa has created the jéva as an independent being, whose
independence is a special jewel. If the jéva uses his independence well, he
quickly progresses towards Vaikuëöha, and if he misuses it, he suffers.
Consider this analogy. If tiny, round mustard seeds are dropped
upon the sharp edge of the blade of a sword, some seeds will fall to
one side and some will fall to the other. Like those mustard seeds that
fall to one side or the other, from the taöasthä-çakti region the jévas
are either elevated to the spiritual world or degraded to this material
world. After emanating from the glance of Käraëodakaçäyé Viñëu,
if they look towards Goloka Våndävana, yogamäyä at once helps them

to go there. On the other hand, those who look towards the material
world are attracted by mahämäyä, whereupon mahämäyä drags them to
this inert netherworld. Kåñëa is not at fault for this; it is their free will
to look here or there.
Of course, no analogy can give a perfect understanding of spiritual
truth, but there are some similarities to help us understand. The sharp
edge of the knife represents the taöasthä region and the mustard seeds
represent the innumerable jévas. Like the edge of the knife, the taöasthä
region is not a place of rest. The jéva cannot stay there; he has to quickly
decide his destination. What is not similar in this analogy is that, unlike
the jévas, the mustard seeds are not conscious and therefore they have
no ability to choose.
Kåñëa did not create this world with a desire that the jévas should
suffer. Rather, the material creation is one of the very valuable,
pleasant, and sweet pastimes of Kåñëa, which the jéva can understand
and appreciate only when he transcends his materially conditioned
consciousness and attains an advanced stage of Kåñëa consciousness.1
Kåñëa personally states in the Bhagavad-gétä:
na tad bhäsayate süryo

na çaçäìko na pävakaù
yad gatvä na nivartante
tad dhäma paramaà mama
That supreme abode of Mine is not illumined by the sun or

moon, nor by fire or electricity. Those who reach it never return
to this material world.
A person who seriously chants, remembers, and follows the process

of devotional service passes through the stages of initial faith (çraddhä),
steadiness (niñöhä), taste (ruci), attachment to the process of devotion
and to Çré Kåñëa Himself (äsakti), spiritual emotions (bhäva), and pure
love (prema). When he attains prema, he is then qualified to enter
Goloka Våndävana and to serve Lord Kåñëa there. Once he attains this
position, he is free from the possibility of falling back down to this
world.
1 Please see Part Two, Jaiva-dharma, Chapter Sixteen, for a more elaborate explanation
of this.
Truly Liberated Souls Remain Liberated

It is quite absurd to think that liberated souls in Goloka Våndävana
could ever be covered by mäyä. In this regard, Canto Six of the Çrémad-
Bhägavatam describes the history of the Lord’s associate, Citraketu
Mahäräja. A casual reading of this history may give the impression that
Citraketu Mahäräja fell down from the spiritual world (Vaikuëöha), and
one may take that impression as proof that the jéva falls from there.
However, Citraketu Mahäräja never fell from his position as the Lord’s
associate.
Citraketu Mahäräja went to see his friend and god-brother Lord
Çiva, who was sitting with his wife, the very beautiful Pärvaté. Lord
Çiva, who is also an eternally liberated soul, was naked, Pärvaté was
sitting on his lap, and the two of them were surrounded by an assembly
of Siddhas, Cäraëas, and great sages.
Citraketu began to joke with his friend: “What are you doing? You
are completely naked and this beautiful young lady is sitting on your
lap. What will everyone think?” He was laughing and Çiva was smiling,
but Pärvaté could not tolerate his teasing. She immediately cursed him,
declaring, “You will become a demon.”
Hearing this undeserved curse from Pärvaté, Çiva told her, “He is a
liberated soul. Whether he is in this world or in the spiritual world, he
will always be a pure devotee; he cannot be transformed into anything
else. He has the power to resist your curse, and had he so wished, he
could have also cursed you. Just see how humble he is. Because he is a
Vaiñëava he is beyond hankering and lamentation, and therefore he has
tolerated your words and accepted your curse.”
Citraketu Mahäräja intentionally and willingly agreed to accept
the body of a demon in order to establish this truth: Whether a devotee
is in this world or in hell, he will glorify his Lord and give instruc
tions to everyone to serve Him. It was for this reason that he took
his next birth as the ‘demon’ Våträsura and spent a short time in that
body.
While in the body of that demon, he was engaged in a fight with
his enemy, the demigod Indra. During the battle he told Indra, “Kill
me. I cannot serve my Lord in this body.” After having attempted to
kill Våträsura and failing, Indra thought in great wonder, “How will
I be able to kill him? He is telling me to do so, but I cannot.” Even
Indra’s thunderbolt was powerless.
Våträsura prayed to the Lord (Çrémad-Bhägavatam 6.11.26):
O lotus-eyed Lord, as baby birds that have not yet developed

their wings always look for their mother to return and feed
them; as small calves tied with ropes await anxiously the time
of milking, when they will be allowed to drink the milk of their
mothers; or as a morose wife whose husband is away from home
always longs for him to return so that she can satisfy him in all
respects – I always yearn for the opportunity to render direct
service unto You.
In this highly elevated verse, Våträsura reveals that his mood in

service to Kåñëa was like that of the gopés. In fact, by this prayer of
Våträsura, Çréla Vyäsadeva and Çukadeva Gosvämé have glorified the
love and affection of the gopés. Citraketu Mahäräja did not fall from
Vaikuëöha. He purposefully came to this material world to establish
certain truths.
Çrémad-Bhägavatam also relates the history of the saint Bharata
Mahäräja.2 It is sometimes assumed that Bharata Mahäräja had
fallen from his exalted devotional platform of bhäva-bhakti, the
preliminary stage of love of God, and therefore he took his next birth
as a deer. Actually, Bharata Mahäräja performed this pastime only
to give particular lessons to conditioned souls like us. He wanted to
demonstrate that no matter how elevated one might consider himself to
be, one must be very cautious in the matter of cultivating pure bhakti;
otherwise one falls down.
Another example of a vastly misunderstood ‘fall’ is Jaya and Vijaya,
the doorkeepers of Vaikuëöha.3 They desired to satisfy Lord Näräyaëa’s
wish to taste the mood of combat. The Lord then attracted the four
Kumäras to visit Him in Vaikuëöha specifically to curse Jaya and Vijaya
to descend to this world so that He would have the opportunity to fight
with them.
Neither anger, nor lust, nor any debased qualities are present in
Vaikuëöha. In the instance of the so-called cursing of Jaya and Vijaya,
Lord Näräyaëa had personally inspired His transcendental potency
yogamäyä to make the four Kumäras angry, which caused them to
curse Jaya and Vijaya. After having cursed them, the four Kumäras
immediately lamented, but Lord Näräyaëa assured them, “Do not
worry. I personally wanted this to happen. Jaya and Vijaya will manifest
2 See glossary for a brief history of Bharata Mahäräja.
3 See glossary for a brief history of Jaya and Vijaya.
as demons in the material world for three lifetimes, and I will perform
pastimes with them in the spirit of chivalry. In the meantime, they will
simultaneously remain in their original forms in the spiritual world.”
Thus, Jaya and Vijaya continued to reside in Vaikuëöha in their original
forms, and their manifestations came to this phenomenal world to act
as demons.
Being pure devotees, Jaya and Vijaya are able to manifest manifold
forms, just as Kåñëa’s mother, Yaçodä, has unlimited forms. Närada Åñi
also has millions of forms, in Vaikuëöha, in Dvärakä, and throughout
the infinite universes. Lord Brahmä has said that a person may be able
to count the stars in the sky and the sands on the Earth, but he will not
be able to fully glorify the sweet pastimes of Kåñëa and His associates.
We cannot imagine such things.4
While no souls fall from Goloka Våndävana or Vaikuëöha at any
time or in any circumstance, they may come to this world with Kåñëa to
assist in His pastimes, as did His cowherd friends Çrédämä and Subala.
Or, Kåñëa may send a liberated soul, His associate, to this world, telling
him, “Go there and help the conditioned souls.” A liberated soul in this
world has a greater understanding of the overwhelming anxiety and
suffering of the conditioned living entities than those liberated souls
who are in Goloka, because he realizes the reality of the spiritual world
and simultaneously sees this world.
No one is happy in this world. Even those in the prime of youth
are unsatisfied, and they will never become satisfied. They will have
to grow old and die, and when they die they will not be able to take
with them anything they have collected during their lifetime. So try to
remember Kåñëa and follow this tenet: God is one, religion is one, and
that one religion is love and affection for the Supreme Godhead, Çré
Kåñëa.
Question: You mentioned that Kåñëa’s associates go with Him to the
innumerable universes and they also have expansions. Is this also
4 “There are Vaikuëöha planets in the spiritual world, and the devotees there are all
liberated. These devotees are akñara, which means they do not fall down into the material
world. They remain in the spiritual world of the Vaikuëöhas. They are also persons like
us, but they are eternal persons, complete with full knowledge and bliss. That is the
difference between them and us. That is tattva-jïäna. In other words, these associates of
the Lord, Jaya and Vijaya, descended to the material world to serve the Lord by fulfilling
His desire to fight. Otherwise, as Mahäräja Yudhiñöhira says, açraddheya iväbhäti: the
statement that a servant of the Lord could fall from Vaikuëöha seems unbelievable”
(Çrémad-Bhägavatam 7.1.35, purport).
possible for the living entity who was once conditioned but becomes
a perfected soul by the practice of devotional service? If we become
perfect, do we also accompany Kåñëa to all those universes?
Çréla Näräyaëa Gosvämé Mahäräja: Yes. If you become perfect like Kåñëa’s
associates, you can do so.5 Perfect devotees, those who constantly meditate
upon the daily twenty-four-hour transcendental loving pastimes of Çré
Rädhä and Kåñëa (añöa-käléya-lélä), will attain Goloka Våndävana.
Those who worship Gaura-Nityänanda Prabhu and constantly
meditate upon Their pastimes will go to Çvetadvépa, which is Caitanya
Mahäprabhu’s abode of Navadvépa as it is manifest in Goloka. [This
Çvetadvépa is different from the island which lies in the Ocean of Milk.]
Those who remember both Gauranga and Rädhä-Kåñëa, and want
to serve both, have two constitutional forms and go to both abodes.6
Beyond the infinite material universes, Çvetadvépa and Goloka
Våndävana are gloriously manifest, and such perfect, liberated souls
reside in both these abodes.
[This discourse was given on February 16, 2002, in Murwillumbah,

Australia, as part of a series of classes on Çréla Bhaktivinoda Öhäkura’s
Jaiva-dharma.]
5 The associates of Çré Çré Rädhä-Kåñëa and Mahäprabhu in the spiritual world also
assist Them in Their divine pastimes that are performed throughout the myriad material
universes.
6 For more information on this topic, please read Part Two, Jaiva-dharma, Chapter
Seventeen).
CHAPTER FIVE
Moon on the Branch
I n the Sanskrit language, the logic used to

explain that which is beyond our understand
ing is called, çäkhä-candra-nyäya, or ‘moon-on-
the-branch logic.’
One may ask, “Where is the moon?” And
someone may reply, “Look over there, the moon
is sitting on the branch of that tree.” In truth,
the moon is millions of miles away from the
Earth, and its position in the sky is indicated by
pointing to it as it apparently sits on the branch.
Similarly, regarding eternal, spiritual exist
ence, mundane language can only give a scant
indication of the truth. No example or analogy
can fully explain it. By way of illustration, one
may say, “Çré Kåñëa is beautiful; His complexion
is black like that of a fresh rain-cloud or tamäla
tree.” However, is He actually black like a
cloud or a tamäla tree? Can any comparison be
completely accurate? His beauty is unparalleled.
E Beyond Material Words e
Whatever we say or describe in the material world is under the jurisdiction of material
time and space. When we say, “The jévas were created,” “The spiritual world was manifested,”
or “There is no influence of mäyä in creating the form of the jévas,” material time is bound
to influence our language and statements. This influence of material time is inevitable in
our conditioned state, so we cannot remove it from our descriptions of the atomic jéva and
spiritual objects. The conception of past, present, and future always enters our descriptions
in some way or another.
Still, those who can discriminate properly can understand the application of the eternal
present when they comprehend the purport of the descriptions of the spiritual world. Be
very careful in this matter. Give up the inevitable baseness, the aspect of the description that
is fit to be rejected, and have spiritual realization.
Moon on the Branch 81
In the same way, mundane language cannot fully explain jéva-

tattva, the truth of the eternal living entity. By the regular performance
of bhajana, by daily chanting the Hare Kåñëa mahä-mantra, and by
hearing hari-kathä (narrations about Kåñëa and His associates) with
a strong belief in the goal of life, we will advance in devotion. Then,
according to our level of advancement, we will be able to realize all
established philosophical truths.
Arguments based on mundane logic will not satisfy us, for one
logical argument may defeat other arguments, and yet another logical
argument will defeat all of the previous ones. Mundane logic and
argument have no entrance into the spiritual atmosphere. As stated by
Çréla Bhaktivinoda Öhäkura:
tathä pratyakñädi-pramiti-sahitaà sädhayati naù

na yuktis tarkäkhyä praviçati tathä çakti-rahitä
(Daça-müla 1)
Reasoning that is based only on logic is always crippled when

evaluating inconceivable subject matters, since logic and
argument have no access in the realm of the inconceivable.
In Jaiva-dharma, Sannyäsé Öhäkura humbly asks his spiritual master,

Paramahaàsa Bäbäjé Mahäräja, “Prabhu, I want to know about the
eternal soul. I want to realize the truth; I am not satisfied by only having
intellectual knowledge. I want to be truly satisfied.” Paramahaàsa Bäbäjé
Mahäräja replied, “Çréla Kåñëadäsa Kaviräja Gosvämé, who was an object
of Çré Nityänanda Prabhu’s mercy, showed me a manuscript he had
written in his own handwriting. In that divine compilation, Çré Caitanya-
caritämåta, Çré Caitanya Mahäprabhu instructed us on this subject:
jévera svarüpa haya kåñëera nitya-däsa,

kåñëera taöasthä-çakti bhedäbheda prakäça
The constitutional nature of the jéva is to be an eternal servant

of Çré Kåñëa. He is the marginal potency of Kåñëa, and is a mani
festation simultaneously one with Him and different from Him.

The jéva who has forgotten Kåñëa has been preoccupied with the
external potency since a time without beginning. Consequently,
Kåñëa’s illusory potency, mäyä, gives him misery in the form of
material existence.
What is the harm in believing that this verse confirms the jéva’s
previous residence in Goloka and his falldown from there to the material
world? The harm is this: If it is possible to fall from the spiritual world,
if one were vulnerable there, then what use would it be to engage in
spiritual practices (sädhana) and devotional absorption (bhajana) for
attainment of that abode? If, by the performance of bhajana one attains
the spiritual world and later falls back to the material world, what
would be the use of endeavoring with great determination to reach
there? There would be no use; it would be better to stay here in the
material world. Moreover, the idea of the jévas’ fall-down from Goloka
Våndävana suggests that the deluding material potency also exists
there.
E Causal Ocean e
The Virajä, or Causal Ocean, is the border between the spiritual world and
material world. The material energy is situated on one shore of that ocean and
cannot enter onto the other shore, which is the spiritual sky.
The idea that mäyä is present in Goloka implies that even Kåñëa’s
cowherd friends like Sudämä, Çrédämä, and Madhumaìgala, His parents
Mother Yaçodä and Nanda Bäbä, and all the gopés including Çrématé
Rädhikä may also forget Kåñëa and fall down from there. But it is not
possible for them to forget Kåñëa.
Here, by the influence of the material energy, we have a certain
vocabulary and we use certain words – like kåñëa bhuli, meaning
‘forgetting Kåñëa.’ We can purify our understanding of those words by
performing sädhana-bhajana. We cannot understand spiritual topics
through words alone because, as mentioned above, mundane language
does not extend beyond matter. Nevertheless language is our tool for
expression, and therefore we require the help of pure devotees to assist
us in comprehending it.
-
Narada Muni Did Not Fall
The verses of Çré Caitanya-caritämåta, Çrémad-Bhägavatam, and
other Vedic scriptures are full of profound purports and require care
ful explanation. For example, it is sometimes thought that the great
sage Närada Muni, although a liberated soul, occasionally falls into
mäyä. In reality, his apparent fall-downs are his pastimes of role-
playing, performed for the purpose of serving the Lord in His various
incarnations. All of his pastimes are performed to please the Lord, and
also to teach lessons to all of us.
In the following pastime, Närada Muni conquered Kämadeva
(Cupid) and then proudly thought, “Oh, even my own guru, Çaìkara
(Lord Çiva), ran after mäyä. When Kåñëa assumed His female form as
the goddess Mohiné-mürti, Çiva became enraptured and ran after Her,
oblivious to Her real identity.”1 Çré Närada Muni gloated, “On the other
hand, when Kämadeva came to me, he could not attract me at all.”
Närada approached Lord Çiva and boasted, “I have conquered
Kämadeva.” Lord Çiva laughed and said, “Don’t tell Lord Brahmä and
Lord Näräyaëa.” Not listening, he then went to Lord Brahmä, bragging
in the same way. Lord Brahmä thought, “A thorn of false ego has
entered him. It must be removed.” Brahmä replied, “Very good, but
don’t tell Lord Näräyaëa.” Not listening, Närada finally approached
Lord Näräyaëa.
Listening to Närada’s self-praise, Lord Näräyaëa considered, “False
ego, like a disease, has now infected his heart. His disease is like
piles, and he will not be cured without an operation. I must remove
this condition; I must operate.” Hiding His real feelings, He replied to
Närada, “You are My best devotee. I am very proud of you.”
While Närada was returning to this universe after his visit with the
Lord, he saw a magnificent kingdom in which there lived a king and
his beautiful daughter. Delighted, Çré Närada thought, “I have never
before seen such stunning beauty!” Approaching the king, he said,
“I know astrology. I want to see the hand of your daughter so that I
can tell you her future.” He then read on the princess’s palm that the
1 “In Bhagavad-gétä (7.14) it is said: ‘daivé hy eñä guëa-mayé mama mäyä duratyayä – The
external potency of the Supreme Personality of Godhead is extremely strong.’ Indeed, everyone
is fully captivated by her activities. Lord Çambhu (Çiva) was not to be captivated by the
external potency, but because Lord Viñëu wanted to captivate Him also, He exhibited His
internal potency to act the way that His external potency acts to captivate ordinary living
entities. Lord Viñëu can captivate anyone, even such a strong personality as Lord Çambhu”
(Çrémad-Bhägavatam 8.12.21, purport).
man she marries would possess all the qualities of greatness, in full.
Wondering, “How can I marry this girl?” he left and began to meditate
on his worshipful Lord Näräyaëa.
Näräyaëa at once appeared in his meditation and inquired, “What
benediction do you wish?” Närada prayed, “Please help me. I want to
marry the king’s daughter. Please give me a face as beautiful as Yours.”
Lord Näräyaëa replied, “All auspiciousness to you. All blessings unto
you. I will do what is best for you.”
Now, convinced and satisfied that Lord Näräyaëa had fulfilled his
desire, Närada returned to the king’s palace. It so happened that the
king was then in the midst of performing his daughter’s svayaàvara,
the ceremony in which a princess chooses her husband. The king’s
daughter was holding a garland, preparing to place it on the neck of the
man who would most attract her, whom she would choose to marry.
Närada followed the princess as she perused the various contest
ants, showing his face in hope that she would offer him the garland.
However, whenever he came into her view, she looked at him in disgust
and walked on. Still, trying to attract her attention, he continued to
pursue her.
The associates of Lord Çiva were present on that occasion and,
seeing Närada’s repeated attempts, told him, “Oh, you are so beautiful!”
Närada believed that he was being praised, but he was actually being
ridiculed.
In the meantime, Lord Näräyaëa arrived at the palace on His bird
carrier, Garuòa, and as soon as the princess saw Him she adorned His
neck with her garland. Then, without a moment’s delay, Lord Näräyaëa
placed her on His lap and they quickly flew away on Garuòa.
Närada deliberated, “What a wicked person! I have served Him
selflessly throughout my life. Only one time did I request from Him a
favor – I wished to marry this girl and I asked Him for a countenance
as attractive as His own. I will now see what type of face He has given
me!” Then, looking in a mirror, he saw that he had the face of a baboon.
Angry and upset, Närada immediately flew to Vaikuëöha, where he
saw that very princess on Lakñmé-devé’s seat. “You have cheated me!”
He rebuked, “I curse You that You will weep just as I am weeping over
this lady. Your wife will be taken away from You, and to retrieve her You
will have to take the help of monkeys!”
At the next moment Lord Näräyaëa removed the illusion created by
His yogamäyä potency, and Närada saw that the girl who had enchanted
him was actually Lakñmé-devé herself.
“I performed this operation only to remove your false ego and

pride,” Lord Näräyaëa explained kindly. Närada at once fell to the
Lord’s lotus feet and apologized profusely.
This transcendental pastime became the cause of Lord Çré
Rämacandra’s appearance. It manisfested to teach conditioned souls
what to do and what not to do. We should not think that Närada was
previously in Goloka Våndävana or Vaikuëöha and was later covered by
mäyä. By the wish of Çré Kåñëa, devotees can do anything to fulfill His
desires.
Liberation in an Instant
Question: Why does the living entity have minute independence?
Çréla Näräyaëa Gosvämé Mahäräja: This is because he is a conscious
being; he is not unconscious. Independence is the symptom of the
conscious entity, who always has independence whether he is here in
bondage or liberated in the spiritual world.
Question: Using his independence, the living entity has a choice to go
from the taöasthä region to Goloka, or from the taöasthä region to the
material world.
Generally, one learns to differentiate between mäyä and Kåñëa
by associating with pure devotees. Since the jéva does not have the
association of pure devotees in the taöasthä region, how could he know
what is mäyä and what is Kåñëa? How could he know how to make the
proper choice?
Çréla Näräyaëa Gosvämé Mahäräja: Kåñëa wants everyone to come to
Him and serve Him in the spiritual world. He never wants anyone to
be separated from Him and thus be unhappy. He arranges whatever is
favorable for the jévas to easily attain Him. Knowing everything and
being all-powerful, if He sees that a soul has some small but sincere
desire to serve Him, He arranges everything in such a way that that
soul can go to the spiritual world and associate with Him there. Çréla
Sanätana Gosvämé’s book, Båhad-bhägavatämåta, describes how the
Lord makes elaborate arrangements for the living entity to come to the
spiritual world.
‘Revival’ of Our Relationship with Kr.s. n.a’

Question: If we spirit souls have not fallen from Kåñëa’s pastimes in
Goloka Våndävana, why do the scriptures say that we ‘revive’ our
relationship with Kåñëa, or that we have ‘forgotten’ that relationship?

If we have never experienced it, where is the question of ‘reviving’ or
‘forgetting’ it?
Çréla Näräyaëa Gosvämé Mahäräja: We can understand this by the
following verse:


energy, mäyä, gives him all kinds of misery in his material
existence.
The answer to your question has been given by the word anädi.
Anädi means ‘no ädi,’ or ‘no beginning.’ This means that the conditioned
jéva has never met Kåñëa.
Question: Why is the word ‘forgotten’ used so often?
Çréla Näräyaëa Gosvämé Mahäräja: This word and other words like
it have been used for beginners, for those who have no true under
standing of spiritual consciousness. Moreover, there is no other word.
E That You Can Remember e

: …if we’ve never been with Kåñëa, if we’ve never been in Kåñëa-loka, then
how is it that we start ‘remembering’ His pastimes and His form?
You remember Kåñëa’s pastimes by hearing Çrémad-Bhägavatam. You
can hear Kåñëa’s pastimes. That you can remember.
: But how can we remember if we’ve never known them before?
: How you can remember?
: If we haven’t known it.
: You can know it by hearing from Çrémad-Bhägavatam. Why we are
citing so many scriptures, like Çrémad-Bhägavatam and Bhagavad-gétä? Just to
remember.
(Room Conversation with Çréla Bhaktivedänta Svämé Mahäräja.
Boston, April 27, 1969)
Someone may say, “The sun is sitting on the branches of that

tree.” This is said just to give an indication regarding the direction in
which the sun can be perceived. If the sun were actually sitting on the
branches, the tree would turn to ashes in less than a moment.
Similarly, verses that contain words like ‘forget’ and ‘revive’ give us
a mere indication of spiritual truth. It is certain that if one is able to see
Kåñëa, he will never be prone to fall in the trap of mäyä. This would
not be possible. If a true sädhaka (advanced spiritual practitioner) does
not fall in the trap of mäyä, then what to speak of a siddha, a perfect,
liberated soul, who is always immersed in tasting the nectar of Çré
Kåñëa’s personal service?
If a jéva is present in Goloka Våndävana, how is it possible for him to
forget Kåñëa? The following Bhagavad-gétä verse describes the devotee
situated in prema-bhakti, who, in his siddha-form, is an associate of
Kåñëa in the spiritual realm:
viñayä vinivartante nirähärasya dehinaù

rasa-varjaà raso ’py asya paraà dåñövä nivartate
The embodied soul may be artificially restricted from sense

enjoyment by withdrawing the senses from their objects, but his
taste for sense objects remains. However, one who experiences
a higher taste is fixed in consciousness. A devotee of the Lord

automatically refrains because of a superior taste.
If one sees a beautiful object but then beholds something he consi

ders to be more beautiful, he will be attracted to the latter. If a person
has a taste to enjoy certain objects, but then gets a higher taste for a
superior object, his lower taste will automatically disappear.
It is because of their higher taste that pure Gauòéya Vaiñëavas,
who follow in the footsteps of Çré Caitanya Mahäprabhu, do not re-
quire to labor even slightly to control their mind. Rather, they easily
control it by always engaging it in hearing hari-kathä, chanting, and
remembering Çré Kåñëa.
Rasa-varjaà raso ’py asya paraà dåñövä nivartate. Spiritual rasa (the
mellow flavor experienced in one’s relationship with Kåñëa) is more
tasteful than this worldly rasa (the taste in a mundane relationship).
The mind is made of matter and therefore always engages in worldly
rasa. However, if it experiences a more beautiful taste, loving service to
Çré Kåñëa, it has no incentive to think about this world.
E A Higher Taste e
Possessing the highest divine love, mahäbhäva, the gopés’ minds and hearts be-
came so absorbed in Kåñëa that they could no longer be considered their own. As
a piece of cotton placed on a few drops of water immediately absorbs the water
into it, the ‘water of the gopés’ hearts’ was immediately absorbed into the ‘Kåñëa-
cotton’ in such a way that it was as if their individual existences were lost…
Singing about His virtues more and more, the gopés at once became tadätmika,
or one in heart, with Kåñëa. They completely forgot their own bodies, bodily rela-
ions, homes, and everything else. They were unremittingly searching for Kåñëa,
asking the vines, trees, tulasé, and deer if they had seen Him…Taking on Çré Kåñëa’s
identity, they began imitating His activities and saying to one another, ‘How beauti-
ful is my gait! How beautifully do I play the flute!” Fully absorbed in Kåñëa their
natures had changed, just as iron put into a fire develops the qualities of the fire.’
(Bhakti-rasäyana, Chapter 15)
In this way, even without the pure devotee’s conscious desire

to control his mind, it is automatically controlled by his giving it
more compelling topics of thought. The material world is somewhat

beautiful, but Çré Kåñëa and the gopés and Goloka Våndävana are far
more beautiful.
In this world there are so many rasas, but they are actually like
poison. While first tasting them they seem sweet, but in time the taste
becomes insipid. For example, when a man and woman try to enjoy an
intimate relationship, their relationship seems sweet at the beginning
but invariably turns sour. A mango is very delicious, but if one eats
more mangos than he can digest, that mango will act like poison. One
may like ghee (clarified butter), but if he takes more ghee than he can
digest, it acts like poison. We encounter this phenomenon whenever
we try to enjoy in this world. If one can engage his mind always, in all
ways, in Çré Kåñëa, his mind will automatically be controlled and he
will never be deluded by mäyä.
[“Moon on the Branch” was spoken on December 15, 2001, in Paderborn,

Germany. The subsection “’Revival’ of our Relationship with Kåñëa” is a
transcription of a darçana given in June, 1992, in Våndävana, India.]
CHAPTER SIX
Both, Choice and Chance

The following chapter is an excerpt from two morning
walk conversations. In all the other chapters, the
indented quotes are part of the discourses and
discussions. However, the nature of morning walks is
that the topics are diverse and quickly travel from one
theme to another. We have therefore added relevant
indented quotes in order to assist with the flow and
clarity of the presentation.
A Chance to Choose
Q uestion: When the jévas first come into this

world from Käraëodakaçäyé Viñëu’s glance,
they receive either a human body or a non-human
body. In the human species, the jéva performs
materialistic activities and consequently suffers or
enjoys the fruits of his work.
Humans perform karmic (fruitive) activities,
but other species do not. Other species only suffer
the results of the karmic actions which they performed when they were
previously humans.
Does this mean that all jévas first come into this world from the
taöasthä region as human beings, and then, due to their karma, they
enter into other species?
Çréla Näräyaëa Gosvämé Mahäräja: No, this is not the process. The species
in which the jéva takes birth depends on Kåñëa. The jéva gets a body
according to the degree of his desire to enjoy this world. If he has a
strong desire to enjoy independently from Kåñëa, he takes birth in the
animal species. If his desire to be independent is moderate, he takes a
human birth. So, the jéva’s appearance in different species depends on
the will of Kåñëa, and also according to the degree of his desire to enjoy
separately from Kåñëa.
Question: The jéva has no karma when he first decides to come to this
world?
Çréla Näräyaëa Gosvämé Mahäräja: He has no karma at that time, but he
has independence in the sense of free will.
Kåñëa’s qualities are also present in the jévas, but only in a

minute quantity. Kåñëa is supremely independent, so the desire
to be independent is eternally present in the jévas as well. When
the jéva uses his independence correctly, he remains disposed
towards Kåñëa, but when he misuses it, he becomes indifferent
to Him. It is just this indifference that gives rise to the desire in
the jéva’s heart to enjoy mäyä.
It is not that all independence is the same; there is gradation. Some

jévas desire a little independence, or a small sense of autonomy, while
others desire total independence.
Question: In your class yesterday, you described how the living entities
in the taöasthä-çakti region fall to this material world. You gave the
analogy of mustard seeds landing on the sharp blade of a knife and
then falling on one side of the knife or the other. You said that, like
those mustard seeds, the jéva can go either to the material world or the
spiritual world. I am trying to understand if this happens because of
our minute independence, or by chance, that we come here.
Çréla Näräyaëa Gosvämé Mahäräja: Independence was first, and chance
is second. Without independence, how can the jéva look toward either
yogamäyä or mahämäyä?
Both, Choice and Chance 93
Question: So it is a choice, Gurudeva? The jéva is responsible?

Çréla Näräyaëa Gosvämé Mahäräja: Yes; the jéva has independence, and
Kåñëa never interferes with that. Here is an analogy to help explain this
principle. In the government, there is a magistrate for each district. If a
person does something for the benefit of the public he will be rewarded
by that magistrate, and if he commits a crime he will be punished.
There are some people who know that if they commit a crime they
will be punished or even put to death; yet they commit the crime. There
are numerous culprits who go to jail, and when they are released they
commit the crime again because they like to be in jail. Some jévas are
like that; even though they suffer repeatedly in this material world,
they are ignorantly attached to remaining here.
Question: In Jaiva-dharma it is said that when Kåñëa situates Himself in
the taöasthä-çakti, He manifests the jéva. What does this mean?
Çréla Näräyaëa Gosvämé Mahäräja: At this time, Kåñëa is only with His
taöasthä-çakti. He has somehow hidden His cit-çakti (transcendental
potency), hlädiné-çakti (spiritual pleasure potency), and all other
potencies. When all other potencies are hidden, then the jéva manifests.
Çré Kåñëa establishes Himself in each of His çaktis, and

manifests His svarüpa according to the nature of that çakti.
When He is situated in the cit-svarüpa, He manifests His essential
svarüpa, both as Çré Kåñëa Himself, and also as Näräyaëa, the
Lord of Vaikuëöha. When He is situated in the jéva-çakti, He
manifests His svarüpa as His viläsa-mürti (pastime expansion)
of Vraja, Baladeva. When He situates Himself in the mäyä-
çakti, He manifests the three Viñëu forms: Käraëodakaçäyé,
Garbhodakaçäyé and Kñérodakaçäyé.
In His Kåñëa form, He manifests all the spiritual affairs to
the superlative degree. In His Baladeva svarüpa as çeña-tattva,
He manifests nitya-mukta-pärñada-jévas (eternally liberated
associates) who render eight types of service to Kåñëa Himself,
the origin of çeña-tattva. Again, as çeña-rüpa Saìkarñaëa in
Vaikuëöha, He manifests eight types of servants to render eight
kinds of services as eternally liberated associates of Näräyaëa.
Mahä-Viñëu, who is an expansion of Saìkarñaëa, situates
Himself in the heart of the jéva-çakti, and as Paramätmä,
manifests the jévas in the material world.
These jévas are susceptible to the influence of mäyä, and
unless they attain the shelter of the hlädiné-çakti by Bhagavän’s
mercy, it is possible that they will be defeated by mäyä. The

countless conditioned jévas who have been illusioned by mäyä
are under the control of the three modes of material nature.
Bearing all this in mind, the siddhänta is that it is only the jéva-
çakti, and not the cit-çakti, that manifests the jévas.
The head of taöasthä-çakti is Baladeva Prabhu. Käraëodakaçäyé

Viñëu, who manifests the innumerable jévas in the region between the
material and spiritual worlds, is an expansion of Mahä-Saìkarñaëa in
Vaikuëöha, and Mahä-Saìkarñaëa is an expansion of Baladeva.
So, your question was, “What is the meaning of the statement,
‘When Kåñëa situates Himself in the taöasthä-çakti, He manifests the
jéva?’ The answer is that Kåñëa manifests His form as Baladeva, and
Baladeva manifests the jéva.
Question: Are the jévas who manifest from Käraëodakaçäyé Viñëu
significantly different from those who directly manifest from Mahä-
Saìkarñaëa in Vaikuëöha or Baladeva in Vraja?
Çréla Näräyaëa Gosvämé Mahäräja: Their qualities are the same, except
that those who emanate from Baladeva and Mahä-Saìkarñaëa in the
spiritual world have the eternal shelter of cit-çakti.
There are also innumerable atomic conscious jévas who emanate

as rays in Käraëodakaçäyé Mähä-Viñëu’s glance upon His mäyä-
çakti. Since these jévas are situated next to mäyä, they perceive
her wonderful workings. Although they have all the qualities of
the jévas I have already described, because of their minute and
marginal nature, they sometimes look to the spiritual world
and sometimes to the material world.
A Chance at the Imaginary Line

Question: If the jéva is conscious and transcendental (cit), how is it
that he manifests via the taöasthä-çakti and not the cit-çakti, since the
taöasthä-çakti is inferior to the cit-çakti?
Çréla Näräyaëa Gosvämé Mahäräja: The jéva is actually cit-çakti. The
philosophy of taöasthä-çakti has been given only as an indication. In
actuality there is no specific geographic area between the spiritual
and material worlds called taöasthä. Taöasthä as a line between the two
worlds is imaginary. There is certainly jéva-çakti and taöasthä-çakti, but

the concept of taöasthä as a geographical place is provisional. Taöasthä-
çakti is ultimately also cit-çakti, in the sense that the jéva is conscious
(cit), not inert (acit).
The taöa-rekha, the marginal line lying between the water

of a river and its bank, is both water and land, being situated
where the two meet. Since the divine taöasthä-çakti is situated
at the margin of matter and spirit, it displays the characteristics
of both matter and spirit. It is one principle, yet it displays two
natures.
The jéva is a spiritual spark, a product of the higher spiritual
nature, yet being the divine taöasthä-çakti, he has a nature that
enables him to relate to the mundane material energy and be
always prone to coming under her influence. Thus, on one hand,
the jéva cannot be wholly likened to the pure spiritual nature,
which is transcendental to and entirely beyond the influence of
the material nature. Nevertheless, he cannot be categorized as
material since, by his intrinsic constitution, he is spiritual.
The Right Choice Was Enough

Question: In regards to those jévas who look towards Kåñëa and the
spiritual world from the taöasthä-çakti, from where does their eligibility
come to make such a choice? One’s choices in one’s present life are
generally made according to one’s sukåti (past and present spiritual
pious activities) and saàskäras (impressions on the heart, coming from
past pious or impious acts.)
Çréla Näräyaëa Gosvämé Mahäräja: At that time there are neither sukåtis
nor saàskäras (impressions on the heart, or reformatory procedures).
Question: Nothing?
Çréla Näräyaëa Gosvämé Mahäräja: Nothing, nothing. The very act of
their looking toward the Vaikuëöha planets is their sädhana (spiritual
practices), sukåti, and saàskära. There is no other sukåti or saàskära
required. Those jévas used their independence properly, and that is
sufficient.
Whatever we say or describe in the material world is under

the jurisdiction of material time and space. When we say, “The
jévas were created,” or “The spiritual world was manifested,”

or “There is no influence of mäyä in creating the form of the
jévas,” material time is bound to influence our language and
statements. This is inevitable in our conditioned state, so
we cannot remove the influence of material time from our
descriptions of the atomic jéva and spiritual objects. The
conception of past, present, and future always enters them in
some way or another.
Still, those who can discriminate properly can understand
the application of the eternal present when they comprehend
the purport of the descriptions of the spiritual world. Be very
careful in this matter. Give up the inevitable baseness, the
aspect of the description that is fit to be rejected, and attain
spiritual realization.
I advise you not to inquire about this philosophical subject
from anyone, but to realize it yourself. I have just given you an
indication or semblance.
The Potency of the Lord’s Potency

Question: Çréla Gurudeva, in your class yesterday you said that our
sampradäya (line of disciplic succession), the disciplic line of Çré
Caitanya Mahäprabhu, has a speciality that is not present in the other
Vaiñëava sampradäyas.
The teaching in the other Vaiñëava sampradäyas is that the jéva
is actually part and parcel of Kåñëa’s body. But in our sampradäya,
the teaching is that the jéva is coming from Kåñëa’s spiritual potency
(çakti), not directly from Kåñëa’s body. I thought that all four Vaiñëava
sampradäyas accepted the fact that the Supreme Lord has potencies,
and that the jéva is one of His potencies.
Çréla Näräyaëa Gosvämé Mahäräja: Proponents of the other sampradäyas
know that the jéva is one of the Lord’s potencies, and they have written
this; but their understanding is that the marginal potency, the living
entity, is directly coming from Kåñëa’s body. They do not accept that the
jéva is a manifestation of Kåñëa’s potency called jéva-çakti, which in turn
is a partial manifestation of the spiritual potency called cit-çakti.
They have not accepted the philosophy of çakti-pariëäma-väda,
which is the understanding that all manifestations are transformations
of the Supreme Lord’s potencies. Only Çré Caitanya Mahäprabhu and
His sampradäya have accepted this philosophy.
Çréla Madhväcärya accepted the theory of vastu-pariëäma-väda.

He wrote that the jéva and this material world are compared to two
separate adjectives qualifying a noun, the noun in this analogy being
brahma (meaning, the Absolute Truth). He wrote that the material
world is the external body of brahma and the jéva is brahma’s subtle
body, as the mind, intelligence, and false ego comprise our subtle body.
Madhväcärya gave this analogy to create the understanding that Reality
is one, but with specialities. It is clear that although he accepts the
philosophy that Kåñëa and Viñëu have çakti, he has not accepted çakti-
pariëäma-väda. In other words, he accepted the false idea that Kåñëa
Himself is transformed, whereas it is actually His divine potency that
is transformed.
The philosophies of Çré Viñëusvämé, Çré Nimbäditya (Nimbärka),
and Rämänujäcärya are similar to that of Çré Madhväcärya, in the sense
that they have also accepted the philosophy of vastu-pariëäma-väda.
According to their philosophy, Kåñëa’s own form is transformed. Çré
Caitanya Mahäprabhu did not approve of this philosophy. He preached
çakti-pariëäma-väda.
A Chance for the Lord’s Sweet Pastimes

Question: In Jaiva-dharma, Çréla Bhaktivinoda Öhäkura says that the
jéva’s going through material existence is Kåñëa’s pastime. I don’t under
stand this. Even though suffering takes place in the mind, nevertheless,
the jéva is suffering. It seems that this is very cruel of Kåñëa.
Çréla Näräyaëa Gosvämé Mahäräja: If you read Jaiva-dharma thoroughly,
you will see that this is one of Kåñëa’s sweet pastimes.
Question: But the jéva does not think, “This is a sweet pastime.” He
thinks, “This is suffering.” Moreover, this suffering is not by his choice.
You said yesterday that the jéva’s misuse of independence is compared
to mustard seeds falling on the blade of a knife and then falling on one
side of the blade or the other. It seems like chance, not choice, that the
jéva is suffering here in this material world. How can we reconcile this?
How is ‘chance’ Kåñëa’s pastime?
Çréla Näräyaëa Gosvämé Mahäräja: Kåñëa has given independence to all
jévas, and He does not want to take that away. The jéva looks here and
there; because he has eyes, he must look somewhere. If it happens that
he looks towards the transcendental world he is attracted to yogamäyä,
and if he looks toward mahämäyä he is attracted to this world.
Question: This cannot be the jéva’s conscious choice, because he does
not have experience of Kåñëa and the spiritual world.
Çréla Näräyaëa Gosvämé Mahäräja: He has no experience, but Kåñëa has

given him independence, and by that independence he looks where he
wants to go.
Vrajanätha: Lord Kåñëa is overflowing with mercy, so why did

He make the jéva so weak that he became entangled in mäyä?”
Çré Raghunätha däsa Bäbäji: It is true that He is overflowing
with mercy, but He is also overflowing with desire to perform
pastimes. Desiring various pastimes to be enacted in different
situations, Çré Kåñëa made the jévas eligible for all conditions,
from the marginal state to the highest state of the gopés’ love
for Kåñëa called mahäbhäva. To facilitate the jévas’ progress
practically and steadfastly towards becoming qualified for
His service, He has also created the lower levels of material
existence – beginning from the lowest inert matter up to false
ego – which is the cause of unlimited obstruction in attaining
supreme bliss.
Having fallen from their constitutional position, the
jévas who are entangled in mäyä are indifferent to Kåñëa
and engrossed in personal sense gratification. However, Çré
Kåñëa is the reservoir of mercy. The more the jéva becomes
fallen, the more Kåñëa provides him with opportunities to
attain the highest spiritual perfection. He brings this about
by appearing before him along with His spiritual abode and
eternal associates. Those jévas who take advantage of this
merciful opportunity and sincerely endeavor to attain the
higher position gradually reach the spiritual world and attain
a state similar to that of Çré Hari’s eternal associates.”
Vrajanätha: Why must the jévas suffer for the sake of the
Lord’s pastimes?
Çré Raghunätha däsa Bäbäji: The jévas possess some indepen
dence. This is actually a sign of God’s special mercy upon
them. Inert objects are very insignificant and worthless
because they have no such independent desire. The jéva has
attained sovereignty of the inert world only because of this
independent desire.
Misery and happiness are conditions of the mind. Thus,
what we may consider misery is happiness for one engrossed in
it. Since all varieties of material sense gratification finally result
in nothing but misery, a materialistic person only achieves
suffering. When that suffering becomes excessive, it gives rise

to a search for happiness. From that desire discrimination
arises, and from discrimination, the tendency for inquiry
is born. As a result of this, one attains the association of
saintly devotees, whereupon çraddhä (faith in serving Kåñëa)
develops. When çraddhä is born, the jéva ascends to a higher
stage, namely the path of devotional service to the Lord.
Gold is purified by heating and hammering. Being indif
ferent to Kåñëa, the jéva has become impure through engaging
in mundane sense gratification. Therefore, he must be purified
by being beaten with the hammers of misery on the anvil of
this material world. By this process, the misery of the jévas
averse to Kåñëa finally culminates in happiness. Suffering is
therefore just a sign of God’s mercy. That is why far-sighted
people see the suffering of jévas in Lord Kåñëa’s pastimes
as auspicious, though the near-sighted can only see it as an
inauspicious source of misery.
(Jaiva Dharma, Chapter 16)
Try to read Çréla Bhaktivinoda Öhäkura’s Jaiva-dharma thoroughly,

and strive to follow its teachings. You must know that you cannot
reconcile these philosophical principles by material intelligence.
Perform bhajana and aspire to increase your advancement in devotional
service. Then, when you become advanced, all your doubts and
questions will automatically be answered.
No Control over Freedom

Question: When we go on our morning walk, we see billions of blades
of grass. What kind of karma makes one fall from a human birth all the
way down to the birth of a blade of grass?
Çréla Näräyaëa Gosvämé Mahäräja: It happens by free will. I have already
given the analogy of a very small mustard seed. If that seed is thrown
on the edge of a sword’s blade, it will immediately fall on one side or the
other. It will not remain on the blade’s edge. Even without suffering or
enjoying the fruit of karma, it will go to one side or the other.
Similarly, even if the soul is not subjected to the pain or pleasure
resulting from one’s past activities, because his nature is to be taöasthä
(marginal), he must always choose one path or the other. He cannot
remain in the taöasthä realm.
Question: But where is the free will? It seems like there is no free will.
The jévas are falling here or there without choice.
Çréla Näräyaëa Gosvämé Mahäräja: Kåñëa has given them independence,
free will, both in the realm of taöasthä-çakti and as conditioned souls.
That independence must always be with them. Even when they become
liberated, that taöasthä-bhäva, the mood of free will to choose, will be
present within them.
Question: But when he hits that demarcation – that sharp edge of the
blade – going this way or that way…
Çréla Näräyaëa Gosvämé Mahäräja: As I mentioned earlier, material
analogies are not perfect in all respects. The mustard seed is not
conscious, whereas in all situations the jéva has his natural, intrinsic
marginal nature. Kåñëa never interferes with his freedom. Wherever
he wants to go, he can go.
Question: The human form is a platform on which one performs karma.
How does one fall from human life all the way down to being a blade
of grass?
Çréla Näräyaëa Gosvämé Mahäräja: Freedom has so many possibilities.
Someone may think, “I want to be a blade of grass.” You cannot control
a person’s freedom. One may think, “I will be a mountain,” or “I will be
river,” or “I will be a human,” or “I will be a tiger.” There is no control
over the freedom of another living being.
Question: Who would want to be a blade of grass?
Çréla Näräyaëa Gosvämé Mahäräja: Uddhava wanted to be a blade of
grass in Våndävana. Why would he not want to be a blade of grass?
In that way Kåñëa and the gopés would walk by him and he would be
bathed by the dust of their lotus feet.
Question: At the time of the jéva’s choosing which way to turn, he may
look left and right. What does he see exactly?
Çréla Näräyaëa Gosvämé Mahäräja: He sees that in this world all are
enjoying sense gratification. Moreover, since the jéva is independent in
all stages of his existence, he may enthusiastically take to the process
of Kåñëa consciousness and then later on change his mind. Later on
he may think, “Oh, sense gratification is very, very good. It is more
rewarding than Kåñëa’s service. There is nothing of value in Kåñëa’s
service.”
Question: Sometimes it is said that the jéva falls to this world by chance,
and sometimes it is said that his fall is his own fault. Which is correct?
Çréla Näräyaëa Gosvami Mahäräja: Try to understand that both are the
same.
[Except for the section called “No Control Over Freedom,” this chapter is
a collection of excerpts from a conversation with Çréla Näräyaëa Gosvämé
Mahäräja during his morning walk in Badger, California, on June 14, 2008.
“No Control Over Freedom” was spoken on a morning walk in Venice, Italy,
on June 9, 2009.]
CHAPTER SEVEN
Inconceivable
Ji-va-tattva
Q uestion: There is a verse in Çré Caitanya-

caritämåta which says that the jéva in this
world is eternally conditioned. The words nitya-
saàsära means ‘eternally conditioned.’
’nitya-baddha’ – kåñëa haite nitya-bahirmukha

’nitya-saàsära’, bhuïje narakädi duùkha
(Çré Caitanya-caritämåta, Madhya-lélä, 22.13)
Çréla Näräyaëa Gosvämé Mahäräja: The jéva is not

eternally conditioned. In this particular verse, nitya
does not mean ‘eternal.’ Nitya also means ‘perpetually,’
‘constantly’ or ‘regularly.’1 In this connection it means
1 “We are therefore stressing, ‘Always hear, always read, always
hear.’ Nityaà bhägavata-sevayä (Çrémad-Bhägavatam 1.2.18).

Nitya. If you can constantly, twenty-four hours, hear and chant…
’Hear’ means somebody chants, or you chant yourself, or hear,
anädi, or ‘beginningless,’ meaning that the jéva has been conditioned since
time immemorial.2 If it meant ‘eternal’ in the true sense, we would have
no scope to get out of mäyä. A careful translation of the verse reveals this
truth.
Question: The anädi-baddha-jéva, the living entity who has been condi
tioned since time immemorial, never had any direct relationship with
Kåñëa?
Çréla Näräyaëa Gosvämé Mahäräja: Everything about the jéva’s relation
ship with Kåñëa is present in his svarüpa, but he has never experienced
that relationship. It cannot be said that in a seed there is no tree, no
fruit, no branches, and no leaves. Everything is latent within a seed, but
we cannot see it. This is also true of the jéva.
The mukta-mahäpuruña, or liberated, self-realized soul, sees that
every soul in this world is serving Kåñëa. But we see that we are con-
ditioned souls; our vision does not encompass spiritual reality.
No mundane words can describe the form of the soul, because it is
beyond our comprehension. Mäyä is not present in the ätmä, and to help
us understand this I will give the analogy of the sun and the clouds.
The sun is compared here with the spirit soul, and mäyä is compared
with the clouds. Although there are clouds outside the sun, there are no
clouds in the sun itself. Those on the ground see the clouds, but those
who are above the clouds always see the sun; they do not see clouds.
Similarly, although we conditioned souls cannot see the soul serving
Kåñëa, self-realized souls like Çré Närada Åñi can see that we are always
serving even though we are conditioned.
What I am explaining to you now is only for you at this stage of
your spiritual life. Strive to perform harinäma, the chanting of the pure
holy names of Kåñëa, and beg for mercy so that you will come out of
mäyä and realize all these truths. Without the chanting of the holy
names, the experience of transcendence is not possible.
A devotee who has come to the stage of nirdhüta-kañäya (the advanced
stage of bhäva-bhakti, in which all impurities are gone from one’s heart
but one still has a material body) or bhagavat-pärñada-deha-präpta (the
or some of your colleagues may chant, you hear” (Lecture on Çrémad-Bhägavatam 5.5.6.
Våndävana, October 28, 1976).
2 “The nitya-dharma of the jéva is servitorship to Kåñëa. When he forgets this, he is
subjected to the tyranny of mäyä, and from that very moment he becomes diverted
from Kåñëa. The fall of the jéva does not take place within the context of material time.
Accordingly, the words anädi-bahirmukha are used, meaning that the jéva has been
diverted since time without beginning” (Jaiva-dharma, Chapter 1).
Inconceivable Jéva-tattva 107
stage in which one has the spiritual body of an eternal associate of the
Lord)3 realizes that there is actually no mäyä. On the other hand, for a
conditioned soul there is no realization of liberation. Kåñëa’s associates
can realize the transcendental reality, whereas conditioned souls can
only imagine it.
Çréla Bhaktivinoda Öhäkura writes in Jaiva-dharma that devotees
who perform harinäma and beg mercy from Çré Kåñëa and Çré Caitanya
Mahäprabhu may realize transcendence (cit-vastu). Kåñëa is the
complete cit-vastu, or Complete Transcendental Entity, whereas the jéva
is the infinitesimal cit-vastu, or minute spirit spark.
In çästra, numerous siddhäntas, philosophical conclusions, have
been explained for certain devotees at certain stages of their spiritual
3 Siddha-mahäpuruñas are of three types: (1) bhagavat-pärñada-deha-präpta (those who
have obtained perfected spiritual bodies as eternal associates of the Lord), (2) nirdhüta-
kañäya (those who have thrown off all material impurities), and (3) mürcchita-kañäya
(those in whom a trace of material contamination still lies dormant).
(1) Bhagavat-pärñada-deha-präpta:
After giving up the gross material body, those who have perfected themselves
through the practice of bhakti obtain sat-cit-änanda spiritual forms, which are just
suitable for the service of the Lord as associates (pärñadas). Such persons are the best
of all uttama-bhägavatas.
(2) Nirdhüta-kañäya:
Those who, although still residing within the gross material body made of five
elements, have no trace of material desire nor any material impressions (saàskäras)
within their hearts are called nirdhüta-kañäya (those who have thrown off all material
impurities). They belong to the intermediate class of uttama-bhägavatas.
(3) Mürcchita-kañäya:
Those siddha-mahäpuruñas pursuing the path of bhakti in whose hearts there remains
a trace of desire and impressions based on the material mode of goodness are known
as mürcchita-kañäya. Due to the influence of their bhakti-yoga, these desires and
impressions remain in a dormant or unconscious state. As soon as there is a favorable
opportunity, their worshipful object, Çré Bhagavän, somehow causes their desire to
be consumed and attracts them to His lotus feet. Such elevated souls belong to the
preliminary stage (kaniñöha) of uttama-bhägavatas. Devarñi Närada is an example
of the topmost uttama-bhägavata. Çukadeva Gosvämé belongs to the intermediate
stage of uttama-bhägavatas (nirdhüta-kañäya). Çré Närada in his previous birth as the
son of a maidservant is an example of the preliminary stage of uttama-bhägavatas
(mürcchita-kañäya).
The association and mercy of these three kinds of maha-bhägavatas is the cause of the
manifestation of çraddhä.
(Çré Bhakti-rasämåta-sindhu-bindu, Verse 3, Çré Bindu-vikäçiné-våtti, comment)
life. It is not that all siddhänta is for all persons at all stages of their
development in devotion. There is siddhänta for kaniñöha Vaiñëavas
(neophytes in bhakti), madhyama Vaiñëavas (those devotees in the
intermediate stage), and uttama Vaiñëavas (those devotees who have
crossed over mäyä). In the Çrémad-Bhägavatam, many categories of
siddhänta are given for various classes of persons.
Chant, “Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare, Hare
Räma, Hare Räma, Räma Räma, Hare Hare.” Try to do bhajana and
realize all these transcendental truths. Mundane logic and reasoning
will never truly answer the questions about the individual soul and his
relationship with the Supreme Soul.
Question: Çréla Jéva Gosvämé says that one acquires bhakti by association
or by mercy. Can you explain this further?
Çréla Näräyaëa Gosvämé Mahäräja: The attainment of bhakti is dependent
on whom we associate with. It depends on whether we associate with a
kaniñöha Vaiñëava, a madhyama Vaiñëava, or an uttama Vaiñëava .
A madhyama Vaiñëava can only give siddhänta. He cannot speak
from an experience of spiritual realization. If we want realization, it is
necessary to hear and associate with realized souls, namely the three
kinds of uttama Vaiñëavas. The association of a madhyama Vaiñëava
can take us to the entrance of regulated devotional practice (sädhana-
bhakti), and by his mercy he can lead us to a realized soul, an uttama
Vaiñëava.
[“Inconceivable Jéva-tattva” is an excerpt of a conversation between Çréla

Näräyaëa Gosvämé Mahäräja and a group of ISKCON GBC sannyäsés and
other senior ISKCON members. This conversation took place on March 29,
1993.]
Part Two
jaiva-
dharma
Introduction to
Jaiva-Dharma
I am very happy and satisfied that Çréla Bhaktivinoda
Öhäkura’s Jaiva-dharma has been published and
printed in English. It is a very authentic book for under
standing fundamental philosophical truths, the process
to attain the perfection of kåñëa-prema, and finally the
attainment of kåñëa-prema itself.
When I first published it in Hindi, I thought that
it must also be translated into English for the benefit
of the entire world, for it would bring about a spiritual
revolution. Now that it is published and will be distri
buted throughout the world, that revolution of new
thought will surely manifest and the erroneous impres
sions about jéva-tattva, bhakti-tattva, and all other im
port ant philosophical truths will be clarified. Those
who read this book under the guidance of a qualified
Vaiñëava will capture its glories.
Çréla Bhaktivinoda Öhäkura adopted the same pro
cess in his Jaiva-dharma that had been adopted by Çréla
Vyäsadeva in Çrémad-Bhägavatam; that is, he presented
tattva in such an interesting and enlivening way that the book appears
like a novel.
But it is not a novel; it is factual history. Çréla Bhaktivinoda Öhäkura
saw the series of historic divine events in his samädhi (mystic trance),
and then he systematically wrote it down. He was able to do this because,
besides realizing these events, he also realized all of the written docu
ments of Çréla Rupa Gosvami, Çréla Sanätana Gosvämé, Çréla Raghunätha
däsa Gosvami, Çréla Jéva Gosvämé, Çréla Visvanatha Cakravarti Öhäkura,
the teachings of Caitanya Mahäprabhu, and the teachings of all the
äcäryas in His line.
If one wants to enter the spiritual realm, he must read Jaiva-dharma
thoroughly, under the guidance of an exalted realized Vaiñëava, not
only one time but one hundred times.
[A glorification of Jaiva-dharma by Çréla Bhaktivedänta Näräyaëa Gosvämé

Mahäräja, spoken in September, 2001, in Mathura, India.]
Chapter Fifteen
Ji-va-tattva
The following three chapters from Çréla Bhaktivinoda
Öhäkura’s Jaiva-Dharma contain all the beautiful
conclusive truths about the soul – the transcendental
particle of spirit, who is simultaneously within the
body and beyond it. Herein you will be fortunate to
meet the ideal guru, Çré Raghunätha däsa Bäbäjé,
and his ideal disciple, Vrajanätha, in the ideal and
divine setting of Çré Dhäma Mäyäpura.
T he next day, Vrajanätha reached the court

yard of Çréväsa Paëòita’s house earlier than on
previous days. The Vaiñëavas from Godruma had
also come before evening to see the Deities’ sandhyä-
äraté ceremony. Çré Premadäsa Paramahaàsa
Bäbäjé, Vaiñëava däsa, Advaita däsa, and other
Vaiñëavas were already seated on the small platform
in front of the Deities, where the devotees observe
the ceremony.
When Vrajanätha saw the transcendental
moods of the Vaiñëavas from Godruma, he was
struck with wonder and thought, “I will perfect
my life by having their association as soon as
possible.” At the same time, when those Vaiñëavas saw Vrajanätha’s

humble and devotional disposition, all of them bestowed their blessings
on him.
When the äraté ceremony was over, Vrajanätha and the elderly
Bäbäjé began to walk southwards together, in the direction of Godruma.
Raghunätha däsa Bäbäjé saw that tears were continuously falling from
Vrajanätha’s eyes and, feeling very affectionate towards him, asked
lovingly, “Why are you weeping?”
Vrajanätha said, “Master, when I remember your sweet instructions,
my heart becomes restless and the whole world seems to be empty.
My heart is eager to take shelter at Çré Gauräìgadeva’s [Çré Caitanya
Mahäprabhu’s] lotus feet. Being merciful, please tell me of my true
identity and why I have come to this world.”
Çré Raghunätha däsa Bäbäjé: My dear son, you have blessed me by asking
such a question. On the auspicious day that the jéva asks this question,
certainly good fortune arises in his life. Kindly hear the fifth verse of
Daça-müla, and all your doubts will vanish.
sphuliìgäù åddhägner iva cid-aëavo jévä-nicayäù

hareù süryasyaiväpåthag api tu tad-bheda-viñayäù
vaçe mäyä yasya prakåti-patir eveçvara iha
sa jévo mukto ‘pi prakåti-vaçä-yogyaù sva-guëataù
Just as sparks burst out from a blazing fire, so the innumerable

jévas are like spiritual particles in the rays of the spiritual sun,
Çré Hari. Though non-different from Him, they are simulta
neously eternally different. The eternal difference between the
jéva and God is that God is the lord and master of His illusory
potency, whereas the jéva has the potential to fall under her
control, even in his liberated stage, due to his constitutional
nature.
Vrajanätha: This philosophical conclusion which you have presented is

certainly unique and unparalleled, yet I would like to hear some Vedic
evidence in relation to it. Lord Caitanya’s statements are certainly Veda
(Vedic knowledge); still, people will be bound to accept His teachings if
the Upaniñads can substantiate them.
Çré Raghunätha däsa Bäbäjé: This truth is described in many places in
the Vedas. I will cite a few references:
Jéva-tattva 115
yathägneù kñudrä visphuliìgä vyuccaranti

evam eväsmad ätmanaù sarväëi bhütäni vyuccaranti
Båhad-äraëyaka Upaniñad (2.1.20)
Innumerable jévas emanate from the Supreme Personality of

Godhead, just like tiny sparks from a fire.
tasya vä etasya puruñasya dve eva sthäne / bhavata

idaï ca paraloka-sthänaï ca / sandhyaà tåtéyaà
svapna-sthänaà / tasmin sandhye sthäne tiñöhann
ete ubhe / sthäne paçyatédaï ca paraloka-sthänaï ca
Båhad-äraëyaka Upaniñad (4.3.9)
The jéva has the possibility of two residences – the material

realm and the spiritual realm – both of which he may seek. He
is situated in a third position, which is a dreamlike condition
(svapna-sthäna) and is the juncture (taöasthä) between the
other two. From that middle position he is able to see both the
material and the spiritual worlds.
This verse describes the marginal nature of jéva-çakti. Again, it is

said in Båhad-äraëyaka Upaniñad (4.3.18):
tad yathä mahä-matsya ubhe kule ‘nusaïcarati /

pürvaï cäparaï caivam eväyaà puruña etäv ubhäv
antäv / anu saïcarati svapnäntaï ca buddhäìtaï ca
The symptoms of the marginal existence are like those of a huge

aquatic who is capable of living on both the eastern and western
sides of the river at his own will. The jéva soul, situated within
the waters of the Causal Ocean, which lies between the material
and spiritual worlds, is able to reside in both the dream world of
matter and the spiritual world of divine wakefulness.
Vrajanätha: What is the Vedic understanding of the word taöasthä?

Çré Raghunätha däsa Bäbäjé: The borderline between the ocean and
the land is called the shore (taöa); but the place that touches the
ocean is actually nothing but land, so where is the shore? The taöa
is the line of demarcation separating the ocean and the land, and it
is so fine that it cannot be seen with the gross eyes. If we compare
the transcendent al realm to the ocean and the material world to the
land, then taöa is the subtle line that divides the two. The jéva-çakti
is situated at that place.
The countless atomic particles that float in the rays of the sun
give an inkling of the real position of the jéva. Situated in the middle
place, they see the spiritual world on one side and the material universe
created by mäyä (the Lord’s deluding material potency) on the other.
The Lord’s spiritual potency on one side is unlimited, and the material
potency on the other side is enormous. In between them are situated
the innumerable extremely minute jévas. The jévas arise from Çré Kåñëa’s
marginal potency; hence their nature is also marginal.
Vrajanätha: What is the marginal nature?
Çré Raghunätha däsa Bäbäjé: It is the nature that enables the jéva to be
situated between both worlds, and to see both. It is the jéva’s tendency to
become subordinate to the control of either of the potencies. Sometimes
the shore is submerged in the river because of erosion, and then again
it becomes one with the land because the river changes its course. In a
similar way, if the jéva looks towards Kåñëa – that is, towards the spiritual
world – he is influenced by Kåñëa’s internal energy. He then enters
the spiritual world and serves Çré Kåñëa in his pure, fully conscious
spiritual form. However, if he looks towards mäyä, he becomes opposed
to Kåñëa and is bound by the net of mäyä. This dual-faceted nature is
called the marginal nature.
Vrajanätha: Is there any illusory material component (mäyä-çakti) in
the jéva’s original constitution?
Çré Raghunätha däsa Bäbäjé: No, the jéva is created solely from the
cit-çakti (transcendental or spiritual potency). He can be defeated, or
covered, by mäyä, because he is minute by nature and lacks spiritual
power. However, there is not even a scent of mäyä in his existence.
Vrajanätha: I have heard from my teacher that when a fraction of
brahma, the all-pervasive spiritual Absolute Truth, is covered by mäyä,
it becomes the jéva. He explained the sky to be always indivisible, but
when a part of it is enclosed in a pot, it becomes like a pot of sky.
Similarly, the jéva is constitutionally nothing but brahma, but when that
brahma is covered by mäyä, the false ego of being a jéva develops. Is this
conception correct?
Çré Raghunätha däsa Bäbäjé: This doctrine is simply Mäyäväda. How
can mäyä touch transcendental brahma? The Mäyävädés propose that
Jéva-tattva 117
brahma has no potency. If potency is supposed to be non-existent, how

can mäyä – which is potency – possibly approach brahma?
Conversely, if we accept the transcendental potency (cit-çakti) of
brahma, how can the material potency, mäyä-çakti, who is insignificant,
defeat that transcendental potency and create the jéva from brahma?
Moreover, how can mäyä be assertive when she has no independent
potency and will? Brahma can never be deluded by mäyä’s shroud
of illusion. Furthermore, brahma is indivisible, so how can such a
brahma be fragmented? The idea that mäyä can act upon brahma is not
acceptable.
Mäyä plays no role in the creation of the jévas. Admittedly the jéva is
atomic, but even so, the jéva is still a reality superior to mäyä.
Vrajanätha: Once, another teacher said that the jéva is nothing but a
reflection of brahma. The sun is reflected in water, and similarly, brahma
is seen as jéva when it is reflected in mäyä. What do you think of this
conception?
Çré Raghunätha däsa Bäbäjé: Again, this is simply an example of
Mäyäväda philosophy. Brahma has no limit, and a limitless entity
can never be reflected. The idea of limiting brahma is opposed to the
conclusions of the Vedas, so this illogical theory of reflection should be
utterly rejected.
Vrajanätha: A scholar of debate once told me that in reality there is no
substance known as jéva. One only thinks himself a jéva because of
illusion, and when the illusion is removed, there is only one indivisible
brahma. Is there any truth to this concept?
Çré Raghunätha däsa Bäbäjé: This is also a Mäyäväda doctrine, which
has no foundation at all. According to scripture, “ekam evädvitéyam –
there is nothing apart from brahma.” If this is so, whence has illusion
come, and who is supposed to be in illusion? If you say that brahma is
under illusion, in effect you are saying brahma is not actually brahma,
which means great, but rather is insignificant. Furthermore, if you
propose that illusion is a separate and independent entity, you negate
the non-dual nature of brahma.
Vrajanätha: Once an influential scholar arrived in Navadvépa, and in
a conference of scholars he tried to establish that only the jéva exists.
His theory was that the jéva creates everything in his dreams, and it
is because of this that he enjoys happiness and suffers distress. Then,
when the dream breaks, he sees that he is nothing but brahma. To what
extent is this idea correct?
Çré Raghunätha däsa Bäbäjé: This is, again, Mäyäväda. If, as they say,
brahma is undifferentiated, how can it possibly produce the jéva and his
dreaming state? Mäyävädés use examples such as the illusion of seeing
mother-of-pearl (the shining inner surface of a pearl oyster shell) as
gold, and the illusion of taking a rope to be a snake. Through such
arguments, their philosophy cannot provide a consistent basis for non-
dual oneness. All these arguments are traps of illusion.
Vrajanätha: So mäyä has nothing whatsoever to do with creating the
constitutional form of the jévas – this has to be accepted. At the same
time, I have also clearly understood that the jéva is by nature subject
to the influence of mäyä. Now I would like to know, did the cit-çakti
directly create the jévas with their marginal nature?
Çré Raghunätha däsa Bäbäjé: No, the cit-çakti is the complete potency
of Kåñëa, and its manifestations are all eternally perfect beings (nitya-
siddha). The jéva coming from the the taöasthä region is not nitya-siddha,
although when he performs regulated devotional services (sädhana),
he can become perfect by the performance of such services (sädhana-
siddha) and enjoy transcendental happiness like the nitya-siddhas.
Çrématé Rädhikä has four types of sakhés who are nitya-siddha, and they
are direct expansions (käya-vyüha) of the personified cit-çakti, Çrématé
Rädhikä Herself.
All jévas have manifested from Çré Kåñëa’s jéva-çakti. The cit-çakti is
His complete potency, whereas the jéva-çakti is His incomplete potency.
The complete entities are all transformations of the complete potency,
and the innumerable atomic, conscious jévas are transformations of the
incomplete potency.
Kåñëa establishes Himself in each of His çaktis, and manifests His
svarüpa according to the nature of that çakti. When He is situated in
the cit-svarüpa, He manifests His essential svarüpa, both as Çré Kåñëa
Himself, and also as Näräyaëa, the Lord of Vaikuëöha; when He is
situated in the jéva-çakti, He manifests His svarüpa as His viläsa-mürti
(pastime expansion) of Vraja, Baladeva; and when He situates Himself
in the mäyä-çakti, He manifests the three Viñëu forms: Käraëodakaçäyé,
Garbhodakaçäyé and Kñérodakaçäyé.
In His Kåñëa form, He manifests all the spiritual affairs to the
superlative degree. In His Baladeva svarüpa as çeña-tattva, He manifests
nitya-mukta-pärñada-jévas (eternally liberated associates) who render
eight types of service to Kåñëa Himself, the origin of çeña-tattva. Again, as
Saìkarñaëa in Vaikuëöha, He manifests eight types of servants to render
Jéva-tattva 119
eight kinds of services as eternally liberated associates of Näräyaëa.

Mahä-Viñëu, who is an expansion of Saìkarñaëa, situates Himself in
the heart of the jéva-çakti, and as Paramätmä, manifests the jévas in the
material world.
These jévas are susceptible to the influence of mäyä, and unless
they attain the shelter of the hlädiné-çakti by Bhagavän’s mercy, it is
possible that they will be defeated by mäyä. The countless conditioned
jévas who have been illusioned by mäyä are under the control of the
three modes of material nature.
Vrajanätha: You said earlier that the spiritual world is eternal, and so
are the jévas. If this is true, how can eternal entities possibly be created,
manifested, or produced? If they are created at some point in time, they
must have been non-existent before that; so how can we accept their
eternality?
Çré Raghunätha däsa Bäbäjé: The time and space experienced in this
material world are completely different from that of the spiritual world.
Material time is divided into three aspects, namely past, present and
future, whereas in the spiritual world there is only one undivided,
eternally present time. Every event of the spiritual world is eternally
present.
Whatever we say or describe in the material world is under the juris
diction of material time and space. When we say, “The jévas were created,”
“The spiritual world was manifested,” or “There is no influence of mäyä
in creating the form of the jévas,” material time is bound to influence
our language and statements. This is inevitable in our conditioned state,
and therefore we cannot remove the influence of material time from our
conceptions and descriptions of the atomic jéva and spiritual objects. We
inevitably think and speak in terms of past, present, and future.
On the other hand, those who are dedicated to understanding the
pure transcendental viewpoint can comprehend the application of the
eternal present when they hear the descriptions of the spiritual world.
Be very careful in this matter. Reject the unavoidable mundane aspect
of the description, and perceive the spiritual reality.
The jéva is an eternal servant of Kåñëa, his eternal nature is to serve
Kåñëa, and having forgotten that eternal nature, he has become bound
by mäyä. This understanding is shared by all types of Vaiñëavas, and
all of them consider that there are two types of jéva: nitya-mukta and
nitya-baddha. However, although all varieties of Vaiñëavas speak in this
way, there are different types of understanding. The human intellect
becomes overwhelmed by intoxication due to gross bodily identification,

and therefore it cannot comprehend transcendental matters, whereas
realized souls perceive the non-material truth through spiritual trance.
Our words always have some material limitation, so whatever we
say will have material defects. My dear son, you should always endeavor
to realize the pure truth. Logic and argument cannot help at all in this
regard. It is futile to use them to try to understand inconceivable subject
matters.
I am aware of the fact that you cannot immediately comprehend
the depths of this line of spiritual thought. However, as your devotional
practice and spiritual attachment increase, your power to discriminate
between matter and spirit will be sharpened. In other words, the host of
spiritual moods will spontaneously arise in your pure heart.
Your body is material and all the activities of your body are also
material, but in reality you are non-material. You are an infinitesimal
conscious entity. The more you know yourself, the more you will be
able to realize how your real form is a truth superior to the world of
mäyä.
However, by my mere telling you this, you will not realize it; by
hearing alone you will not attain it. Cultivate the practice of chanting
hari-näma as much as possible. As you go on chanting, the multitude
of transcendental moods will naturally begin to manifest in your heart.
To the degree that they do, you will be able to realize the transcendental
world.
Both mind and speech have their origin in matter. They cannot
touch the transcendental truth, even with the greatest endeavor. The
Vedas say (Taittiréya Upaniñad 2.9):
yato väco nivartante apräpya manasä saha
Speech and mind return from their search for brahma, being
unable to attain Him.
I advise you not to inquire about this philosophical subject from

anyone else, but to realize it yourself. I have just given you an indication.
Vrajanätha: You have explained that the jéva is like a spark of a burning
fire, or like an atomic particle in the rays of the spiritual Sun. What is
the role of jéva-çakti in this?
Çré Raghunätha däsa Bäbäjé: Lord Kåñëa, who in these analogies is
compared to the blazing fire or the Sun, is the self-manifesting Absolute
Jéva-tattva 121
Truth. Thus, everything within the burning flames of that Sun is fully
spiritual. The rays emanating from their source, the spiritual Sun,
constitute the jéva-çakti or taöasthä-çakti, the subservient expansion of
the svarüpa-çakti, and the atomic particles situated in the rays of this
spiritual Sun are the jévas.
The svarüpa-çakti has manifested the Sun planet, and the activities
that take place outside the Sun globe are the activities of the jéva-çakti,
the partial expansion of the svarüpa-çakti. Therefore, any activities
pertaining to the jévas are the action of jéva-çakti alone.
“Paräsya çaktir vividhaiva çrüyate – that inconceivable potency is
called parä-çakti. Although it is one, this innate potency has manifold
varieties” (Çvetäçvatara Upaniñad 6.8). According to this scriptural
aphorism, the cit-çakti is a manifestation of the parä-çakti, and it
emanates from its own sphere, the spiritual realm. The jéva-çakti, in
the marginal region between the spiritual and the material worlds,
manifests innumerable, eternal jévas, who are like atomic particles in
the rays of the spiritual Sun.
Vrajanätha: The fire, the Sun, the burning sparks, and the atomic particles
of sunshine – these are all material objects. Why has a comparison been
made with these material objects in the discussion of spiritual truth?
Çré Raghunätha däsa Bäbäjé: As I have already said, inevitably there are
material defects in any material statements we make about spiritual
truth, but what alternative do we have? We are obliged to use these
examples as guidelines because we are helpless without them. Therefore,
those who know established truth try to explain spiritual substance
(cit-vastu) by comparing it to fire or the Sun. In reality, the Sun of Lord
Kåñëa is far superior to the material Sun. His effulgence is far superior
to the radiance of the Sun and His rays and the atoms in them – that is,
the jéva-çakti and the jévas – are far superior to the rays of the Sun and
the atomic particles of the rays. Still, these examples have been used
because there are similarities within them.
Examples can explain some spiritual qualities, but not all. The
beauty of the Sun’s light and the ability of its rays to illuminate other
objects are both qualities that compare with spiritual reality, for it is the
quality of spirit to reveal its own beauty and to illuminate other objects.
However, the scorching heat in the sunrays have no counterpart in
spiritual substance, nor does the fact that the rays are material. If we
say, “This milk is like water,” we are only considering the liquid quality
of water in the comparison; otherwise, if all the qualities of water were
present in milk, why would the milk not become water? Thus, examples
can explain certain specific qualities and traits of an object, but not all.
Vrajanätha: The spiritual rays of the transcendental kåñëa-sun and the
spiritual atoms within those rays are non-different from the Sun; yet, at
the same time they are eternally different from it. How can both these
facts be true simultaneously?
Çré Raghunätha däsa Bäbäjé: In the material world, when one object is
produced from another, the product is either completely different from
its source, or else it remains a part of it. This is the nature of material
objects. For example, an egg becomes separate from the mother bird
once it is laid, whereas a person’s nails and hair remain part of the body
until they are cut, even though they are produced from his body.
The nature of spiritual reality is somewhat different. Whatever has
manifested from the spiritual Sun, Çré Kåñëa, is simultaneously one
with Him and different from Him. The rays of the Sun and the atomic
particles in the rays are not separate from the Sun, even after they have
emanated from it. Similarly, the rays of Kåñëa’s form and the atoms in
those rays – jéva-çakti and the jévas – are not separate from Him, even
though they are produced from Him.
At the same time, although the jévas are non-different from Him,
they are also eternally different and separate from Him since they have
their own minute particle of independent desires. Therefore, the jéva’s
difference and non-difference from Him is an eternal truth. This is the
special feature of the transcendental realm.
The sages give a provincial analogy [an analogy that is not fully
accurate but is like a place-holder until realization comes] from our
experience of inert matter. Suppose you cut a small piece of gold from
a large piece and use it to make a bangle. From the perspective of gold,
the bangle is not different from the original piece of gold. However,
from the perspective of the bangle, the two are different from each
other. This example does not present a complete representation of
transcendental truth, but it illustrates an important aspect.
From the point of view of qualitative spiritual reality, there is no
difference between the Supreme Controller and the jéva, whereas from
the perspective of status and quantity, these two are eternally different.
God is complete spirit, whereas the jéva is atomic spirit. God is great,
whereas the jéva is insignificant. Some people give the analogy of the
sky in a pot and the unlimited sky in this regard, but this example is
completely inconsistent with regard to the spiritual realm.
Jéva-tattva 123
Vrajanätha: If transcendental entities and material objects belong to

completely different categories, how can material objects be used as
appropriate examples for understanding transcendental entities?
Çré Raghunätha däsa Bäbäjé: There are different categories of material
objects, and the scholars of the school of mundane logic consider them
eternal. However, there is no such categorical difference between the
transcendental and material. I have already said that transcendence is
the only reality and matter is simply its vitiated transformation. The
transformation is different from the original source, but it is still similar
to the pure, original object in many respects.
For example, ice is a transformation of water, and it becomes
different from water through this transformation; but the two remain
similar in many of their qualities, such as coldness. Hot and cold water
do not both have the quality of coldness, but their quality of fluidity
is the same. Therefore, the transformed object certainly retains some
similarity to the pure, original object. According to this principle, the
transcendental world can be understood to some extent with the help
of material examples.
By adopting the logic of arundhaté-darçana1, one can use material
examples to understand something about the spiritual nature. By
comparing the gross characteristics of matter with its opposite nature,
spirit, we can surmise the esoteric truths of the spiritual nature, as
certain characteristics inherent in the material nature are close to the
spiritual truths.
Lord Kåñëa’s pastimes are completely spiritual, and there is not
even the slightest scent of a material mood in them. The pastimes of
Vraja described in Çrémad-Bhägavatam are transcendental, but when the
descriptions are read in an assembly, the fruits of hearing them differ
according to the respective qualifications of the listeners. Appreciating
the ornamental figures of speech from the mundane perspective, those
who are absorbed in material sense gratification hear these narrations
as stories of an ordinary hero and heroine.
The intermediate devotees (madhyama-adhikärés) take shelter of the
logic of arundhaté-darçana and perceive the spiritual truth underlying
the descriptions, and they experience sublime happiness because of
1 Arundhaté is a very small star, situated close to the Vaçiñöha star in the Great Bear
constellation. Its location is first determined by looking at a bigger star beside it, and
then, if one looks carefully, one can see Arundhaté close by.
their devotional mood. Finally, when the topmost devotees (uttama-

adhikärés) hear the descriptions of those pastimes, they become
immersed in their pure transcendental relationship with the Lord,
devoid of all mundane qualities, and thus relish spiritual rasa.
The Absolute Truth is beyond matter, so how can we educate the
jévas without taking help of the principles I have just described? Can the
conditioned jéva understand a subject that renders the voice dumb and
stops the working of the mind? There doesn’t appear to be any method
of explaining these subjects other than the principle of similarity – the
logic of arundhaté-darçana.
Material objects can be either different or non-different from each
other, so difference and non-difference are not visible in them at one
and the same time; but this is not the case with transcendental truth.
We have to accept that Çré Kåñëa is simultaneously different and non-
different from His jéva-çakti and the jévas in it. This simultaneous
difference and oneness is said to be inconceivable, because it is beyond
the limit of human intellect.
Vrajanätha: What is the difference between the Supreme Lord and the
jéva?
Çré Raghunätha däsa Bäbäjé: First understand the non-difference, and
then I will explain their eternal difference. The Supreme Lord is the
embodiment of knowledge, the self-manifest supreme divinity, the illu
minator of others, the knower of the fields of action (kñetrajïa), the
self-determined, and the enjoyer.
The jéva, too, is an embodiment of knowledge, a knower, a thinker,
and an enjoyer. He, too, is by nature self-effulgent and he illuminates
others. He is the knower of the field of his own body and also acts
as he desires. From this perspective, there is no difference between
them.
However, God is omnipotent, and by dint of this omnipotence
He is the basis of all these qualities, which are present in Him in full.
These qualities are also present in the atomic jéva, but only to a minute
degree. Thus, the nature and form of God and the jéva are eternally
distinct from each other because one is full and all-encompassing
and the other is extremely minute. Simultaneously, there is a lack of
distinction between them, because their qualities are similar.
Through the absolute influence of His svarüpa-çakti, the Supreme
Personality of Godhead is the Lord of cit-çakti, jéva-çakti, and mäyä-
çakti. These varieties of çakti are His maidservants, ready to execute
His bidding alone, without individual prerogatives. He is the Lord of
Jéva-tattva 125
çakti, who acts in accord with His desire; this is the nature of the Lord.
Though the qualities of the Supreme Lord are present in the jéva to a
minute degree, the jéva is nonetheless under the control of çakti.
The word mäyä has been used in Daça-müla2, not only to indicate
material mäyä, but also to indicate svarüpa-çakti, which is also known
as yogamäyä. “Méyate anayä iti mäyä – mäyä is that by which things can
be measured.” The word mäyä refers to the potency that illuminates
Lord Kåñëa’s identity in all the three worlds, namely, the spiritual
world, the material world, and the world of the marginal living entities.
Kåñëa is the controller of mäyä and the jéva is under the control of mäyä,
as is said in the Çvetäçvatara Upaniñad (4.9-10):
yasmän mäyé såjate viçvam etat

tasmiàç cänyo mäyayä sanniruddhaù
mäyäà tu prakåtià vidyän mäyinaà tu maheçvaram
tasyävayava-bhütais tu vyäptaà sarvam idaà jagat
God is the Lord of mäyä, and He has thoroughly bound up

the host of jévas within this world made of the five gross el
ements. It should be understood that mäyä is His energy, and
He is Maheçvara, the controller of mäyä. This entire world is
pervaded by the limbs of His Universal Form.
2 Daça-müla means ‘ten roots’. In the Ayur-veda, the science of herbal medicine, there
are ten roots which, when combined together, produce a tonic which sustains life and
counteracts disease. Similarly, there are ten ontological principles. When these are
properly understood and realized, they destroy the disease of material existence and
give life to the soul. The first of these principles is known as pramäëa, the evidence
which establishes the existence of the fundamental truths. The other nine principles are
known as prameya, the truths which are to be established.
The pramäëa refers to the Vedic literature and in particular to the Çrémad-
Bhägavatam. The Bhägavatam is the essence of all the Vedas; it reveals the most intimate
loving feature of the Lord‚ as well as the soul’s potential to unite with the Lord and His
eternal associates in their play of divine loving exchange.
Of the nine prameyas, the first seven relate to sambandha-jïäna, knowledge of the
inter-relationship between Çré Bhagavän, His energies, and the living beings, both
conditioned and liberated. The eighth prameya relates to abhidheya-jïäna, knowledge
of the means by which the living entity can become established in an eternal loving
relationship with Him. The ninth prameya relates to prayojana, the ultimate goal to be
attained by pursuit of the transcendental path. That goal is known as kåñëa-prema, and it
takes on infinite varieties when manifest in the different bhaktas possessing variegated
moods of divine love.
In this verse, the word mäyé is used to indicate Kåñëa, the controller
of mäyä, and prakåti (energy) is used to indicate His complete potency
or power. His great qualities and nature are His special characteristics.
These are not present in the jéva, and the jéva cannot attain them even
after liberation.
It is stated in the Brahma-sütra (4.4.17): “Jagat-vyäpära-varjjam
prakaraëä sannihitatvät – the creation, maintenance, and control of the
entire transcendental and inert world is the work of the Lord alone; no
one else.” Except for this activity in relation to the spiritual and material
worlds, all other activities are possible for liberated jévas. The Vedic
scripture states: “Yato vä imäni bhütäni jäyante – the Supreme Absolute
Truth is the primal source of all the living entities, the sustainer of
everything, and at the same time the destination into whom the total
dissolution enters” (Taittiréya Upaniñad 3.1).
These statements have only been made in relation to the Lord. They
cannot be applied to the jéva by any amount of manipulation, because
there is no reference to liberated jévas here. Scripture states that it is
only the Supreme Godhead, and not the liberated jéva, who performs
activities of creation, maintenance, and annihilation.
One may suppose that the jéva can also perform these activities,
but this gives rise to the philosophy of many Gods, which is defective.
Therefore, the correct philosophical conclusion is that the jéva is not
qualified for the above-mentioned activities, even when liberated. This
establishes the eternal difference between the jéva and the Lord, and all
learned persons support this.
This difference is not imaginary, but eternal; it does not disappear
in any state of the jéva’s existence. Consequently, the statement “jévera
‘svarüpa’ haya kåñëera nitya-däsa – the jéva is an eternal servant of
Kåñëa” should be accepted as a mahä-väkya, a dictum whose import
is all-encompassing and fundamental to a correct understanding of
spiritual truth.
Vrajanätha: If the eternal difference between the Supreme Lord and the
jéva is established, then how is nondifference accepted? Another point
is that if there is undifferentiated oneness, does such a state as nirväëa
actually exist? Does this have to be accepted?
Çré Raghunätha däsa Bäbäjé: No, not at all. The jéva is not one in all
respects with Kåñëa at any stage.
Vrajanätha: Then why do you speak of inconceivable oneness and
difference?
Jéva-tattva 127
Çré Raghunätha däsa Bäbäjé: From the point of view of spiritual quality
there is no difference between the Supreme Lord and the jéva, but from
the point of view of their constitutional nature (svarüpa), there is an
eternal difference between them. Their oneness is eternal and their
distinction is also eternal, but the aspect of eternal distinction between
them is pre-eminent and conspicuous.
For example, let us say that the owner of a house is called Devadatta.
His house is simultaneously separate from him, yet one with him because
it is identified with him. Though from one point of view it is considered
independent from him, still, people always know it as his.
Another example from the material world is the visible sky. It is
inert matter and has a source, but in spite of its having oneness with
its source – the general outer space – the visible sky is self-evident by
its distinction from its source. In fact, its identity is discerned by this
distinction from its source.
Thus, the eternal difference of the jéva from the Supreme Lord,
in spite of His simultaneous eternal oneness with the Lord, actually
bestows upon the jéva his eternal identity and is thus the most important
aspect of their eternal relationship.
Vrajanätha: Kindly explain the eternal nature of the jéva more clearly.
Çré Raghunätha däsa Bäbäjé: The jéva is atomic consciousness, he is
endowed with the quality of knowledge, and he is described by the
word ‘I.’ He is the enjoyer, the thinker, and the knower. He has an
eternal form which is very esoteric and subtle.
Just as the different parts of the gross body, namely the hands,
legs, nose, eyes, and so on, combine to manifest a beautiful form when
established in their respective places, the jéva has a very beautiful
atomic spiritual body that is composed of different spiritual parts. This
spiritual body is the eternal constitutional form of the jéva, but when the
jéva is entangled in mäyä, he is covered by two material designations or
false identities. One designation is called the subtle body and the other
is called the gross body.
Although the subtle body is an artificial imposition upon the atomic
spiritual body, from the beginning of the jéva’s conditioned state until
his liberation it cannot be relinquished. When the jéva transmigrates
from one body to the next, the gross body changes but the subtle body
does not.
Rather, as the soul leaves the gross body, the subtle body carries all
his fruitive activities and desires to the next body. His change of body
and transmigration are carried out through the science of païcägni (the
five fires), which is delineated in the Vedas. The system of païcägni,
such as the funeral fire, the fire of digestion, the fire which invokes
rainfall, and so on 3 has been described in the Chändogya Upaniñad and
Brahma-sütra.
The jéva’s conditioned nature in a new body is the result of the
impressions (saàskäras) made upon his subtle body from his previous
births, and in accordance with this nature he takes birth within a
particular status and caste (varëa). After entering varëäçrama4, he
becomes attached to fruitive activity again, and when he dies he repeats
the same process. Thus, the first covering of the eternal spiritual form
is the subtle body and the second is the gross body.
Vrajanätha: What is the difference between the eternal spiritual body
and the subtle body?
Çré Raghunätha däsa Bäbäjé: The eternal body is the actual, original
body, and it is atomic, spiritual, and faultless. It is the true entity, which
should be spoken of as ‘I,’ the real ego. The subtle body arises from
contact with matter, and it consists of three vitiated transformations,
namely the mind, intelligence, and false ego.
Vrajanätha: Are mind, intelligence, and false ego material entities? If
they are, how do they have the qualities of consciousness, knowledge,
and activity?
Çré Raghunätha däsa Bäbäjé:
bhümir äpo ’nalo väyuù khaà mano buddhir eva ca

ahaìkära itéyaà me bhinnä prakåtir añöadhä
apareyam itas tv anyäà prakåtià viddhi me paräm
jéva-bhütäà mahä-bäho yayedaà dhäryate jagat
etadyonéni bhütäni sarväëéty upadhäraya
ahaà kåtsnasya jagataù prabhavaù pralayas tathä
Bhagavad-gétä (7.4–6)
My separated, eight-fold inferior energy consists of the five
gross elements, namely earth, water, fire, air, and space; and the
three subtle elements, namely mind, intelligence, and false ego.
3 The word ‘fire’ refers metaphorically to one of the five components of yajïa, which is
used in Veda and Vedänta as a paradigm to explain all aspects of the cosmos – ed.
4 Varëäçrama is the Vedic social system, which organizes society into four occupational
divisions (varëas) and four stages of life (äçramas).

Jéva-tattva 129
Besides this, O mighty-armed Arjuna, I have a superior

energy, which is in the form of conscious jévas. All jévas, who
have manifested from this superior energy, make the inert
world full of consciousness. The jéva is called taöasthä because it
is eligible for both worlds; the spiritual world, which is manifest
from My internal energy; and the material world, which is
manifest from My external energy.
Since the entire spiritual and material worlds are manifest
from these two energies of Mine, you should know that I, the
Supreme Personality of Godhead, am the sole original cause of
creation and destruction of all the worlds of the moving and
non-moving beings.
These verses of Gétopaniñad describe the two types of energy of

the all-powerful Lord. One is called parä-prakåti (the superior energy)
and the other is called aparä-prakåti (the inferior energy). They are also
known as jéva-çakti and mäyä-çakti respectively. The jéva-çakti is the
superior energy because it is full of spiritual atomic particles. Mäyä-
çakti is inferior because it is inert.
The jéva is completely distinct from the inferior energy, which con
tains eight elements: the five gross elements, namely earth, water, fire,
air, and space; and the three subtle elements, namely mind, intelligence
and false ego.
Regarding these last three material elements, the aspect of knowl
edge visible in them is material, not spiritual. The mind creates a false
world by basing its knowledge of objects on the influences that it
absorbs from the mundane realm. Although these three exhibit some
form of consciousness and knowledge because of the presence of the
jéva within them, it is not transcendental consciousness but mundane
vitiated consciousness by the effect of the attachment of the jéva to the
inferior mäyä-çakti.
This array of knowledge has its root in dull matter, not in spirit.
The faculty that relies on that knowledge to discriminate between the
real and unreal is called intelligence, which also has its root in matter.
The ego, or sense of ‘I-ness,’ that is produced by accepting the above
knowledge is also material.
Together, these three faculties manifest the jéva’s second form,
which acts as the connection between the jéva and matter and is called
the subtle body. As the false ego of the conditioned jéva’s subtle body
becomes stronger, it further covers the true ego of his eternal form.
The ego in the jéva’s constitutional nature in relationship to the

Spiritual Sun, Çré Kåñëa, is eternal and pure, and manifests in the
liberated state. However, as long as the eternal body remains covered
by the subtle body, the material conception arising from the gross and
subtle body remains strong. Consequently, the self-conception of a
relation with spirit is almost absent. The subtle body is very fine; thus
the gross body covers it and through it performs its own functions.
In this way, identification with the caste and so on of the gross
body arises in the subtle body. Although the three elements – mind,
intelligence, and false ego – are material, the ego of having knowledge is
inherent in them because they are vitiated or perverted transformations
of the function of the soul.
Vrajanätha: I understand the eternal constitution of the jéva to be spir
itual and atomic in nature, and that he has a beautiful and sublime body
composed of spiritual limbs. In the conditioned state, that beautiful
spiritual body remains covered by the subtle body and gross body. Being
thus overshadowed, a corruption or distortion takes place regarding the
constitutional nature of the jéva.
Now I desire to know if the jéva is completely flawless in his
emancipated state.
Çré Raghunätha däsa Bäbäjé: The atomic spiritual form is free from defect,
but because of its minute nature, it is inherently weak and vulnerable,
and therefore called incomplete. The only defect in this state is that
the jéva’s spiritual form may be covered through association with the
powerful material energy.
It is said in Çrémad-Bhägavatam (10.2.32):
ye ’nye ’ravindäkña vimukta-mäninas

tvayy asta-bhäväd aviçuddha-buddhayaù
äruhya kåcchreëa paraà padaà tataù
patanty adho ’nädåta-yuñmad-aìghrayaù
O lotus-eyed Lord, apart from Your devotees, all others, such

as impersonalists, yogés, and renunciants falsely consider
themselves fully liberated. However, because they lack devo
tion, their intelligence is not fully pure. They perform severe
austerities and penances and achieve what they imagine to be
the fully liberated position, but still they fall from there into a
very low condition due to neglecting Your lotus feet.
Jéva-tattva 131
Therefore, however elevated a position a liberated soul may attain,

the incomplete nature of his constitution will always remain with him.
That is the inherent nature of jéva-tattva. Thus it is said in the Vedas that
the Supreme Lord is the controller of mäyä, whereas the jéva remains
potentially liable to her control in all circumstances.
Thus ends the Fifteenth Chapter of Jaiva-Dharma,

entitled Jéva-tattva.
Chapter Sixteen
J i-vas and Ma
-ya
-
H aving heard the illuminating description

of jéva-tattva in Daça-müla, Vrajanätha
returned home. Lying on his bed he was unable
to sleep, and he began to reflect deeply, “I have
received an answer to the question, ‘Who am I?’
Now I can understand myself to be an atom of
light in the effulgent rays of the spiritual Sun,
Çré Kåñëa. Although atomic by nature, I have my
own inherent qualities, purpose of life, divine
knowledge, and spiritual bliss.
“Even though my form is atomic, it is like
Çré Kåñëa’s human-like form. Presently I cannot
see this form, and this is my misfortune. Only
an extremely fortunate soul can realize it. It
is important that I understand clearly why I
am suffering in this unfortunate condition.
Tomorrow I will inquire about this from Çré
Gurudeva.”
Thinking thus, Vrajanatha finally fell asleep
at around midnight. Before dawn, he dreamt he
had left his family and accepted the dress of a
Vaiñëava. When he awoke, he joyfully thought,
“It appears that Lord Kåñëa will soon pull me
out of this material entanglement.”
Later that morning, while he was sitting on the porch, some of his
students approached him. Offering their respects, they said, “For a long
time you have taught us very nicely, and under your guidance we have
learned many profound subject matters pertaining to nyäya (logic). We
hope that you will now instruct us on the famous book of logic, Nyäya
Kusumäïjali (An Offering of the Flowers of Logic).
With great humility, Vrajanätha replied, “My dear brothers, I am
unable to teach you anymore, for I cannot fix my mind on teaching at
all. I have decided to take another path. Under these circumstances, I
suggest that you study under the guidance of some other teacher.” The
students became unhappy to hear this, but since there was nothing
they could do, gradually, one by one, they began to leave.
About that time, Çré Caturbhuja Miçra Ghaöaka came to Vrajanätha’s
house to present a proposal to his paternal grandmother for his
marriage. He said, “I am sure you know Vijayanätha Bhaööäcärya. His
family is good, and quite well off; it will be a suitable match for you.
Most importantly, this girl is as qualified as she is beautiful. On his
part, Bhaööäcärya will make no conditions regarding the marriage of
his daughter with Vrajanätha. He is ready to marry her in whichever
way you desire.”
Hearing this proposal Vrajanätha’s grandmother became exhila
rated, but Vrajanätha felt dissatisfied within his heart. “Alas!” he
thought, “My grandmother is arranging my marriage while I am
planning to leave my family and the world. How can I feel happy to
discuss marriage at this time?”
Later, there was an intense struggle of arguments and counter-
arguments in their home regarding marriage. Vrajanätha’s mother,
grandmother, and the other elderly ladies were on one side, while on
the other, completely alone, was Vrajanätha. The ladies insisted in
various ways that Vrajanätha should get married, but he did not agree.
The discussion continued for the entire day. Around evening time
it began to rain heavily. It continued pouring throughout the night, and
therefore Vrajanätha could not go to Mäyäpura. Then, on the next day,
because of the heated arguments about marriage, he could not even eat
his meals properly.
In the evening he went to Bäbäjé’s cottage. He paid obeisances and
sat down close to Çré Raghunätha däsa Bäbäjé, who told him, “Yesterday
night it was raining quite heavily. That’s probably why you couldn’t
come. Seeing you today gives me much happiness.”
Jévas and Mäyä 135
Vrajanätha said, “Master, I am facing a problem which I will tell

you about later. First, please explain to me, if the jéva is a pure spiritual
entity, how did he become entangled in this miserable world?”
Çré Raghunätha däsa Bäbäjé smiled and said:
svarüpärthair hénän nija-sukha-parän kåñëa-vimukhän

harer mäyä-dandyän guëa-nigaòa-jälaiù kalayati
tathä sthülair lingair dvi-vidhävaraëaiù kleça-nikarair
mahäkarmälänair nayati patitän svarga-nirayau
(Daça-müla, Verse 6)
By their original nature, the jévas are eternal servants of Kåñëa;

it is their constitutional nature to render Him service. The
Lord’s illusory potency, mäyä, punishes those jévas who have
abandoned their eternal occupational duty, who are averse to
Kåñëa, and who are absorbed with their own happiness. Mäyä
binds them with the shackles of the three modes of material
nature – goodness, passion and ignorance – covers their consti
tional forms with gross and subtle bodies, and throws them into
the miserable bondage of fruitive action and reaction. She thus
repeatedly causes them to experience happiness and distress in
heaven and hell.
Innumerable nitya-parsada jévas (eternally liberated associates)

manifest from Çré Baladeva Prabhu to serve Våndävana-vihäré Çré Kåñëa
as His eternal associates in Goloka Våndävana, and others manifest
from Çré Saìkarñaëa to serve the Lord of Vaikuëöha, Çré Näräyaëa, in
the spiritual world. Forever relishing rasa, engaged in the service of
their worshipable Lord, they always remain fixed in their constitutional
position. They always strive to please the Lord and are always attentive
to Him.
Having the shelter of cit-çakti, they are always strong. They have no
connection with the material energy. In fact, they do not know whether
there is a bewildering energy called mäyä or not. Since they reside in
the spiritual world, mäyä is very far away from them and does not affect
them at all. Always absorbed in the bliss of serving their worshipable
Lord, they are eternally liberated and are free from material happiness
and distress. Their life is love alone, and they are not at all conscious of
misery, death, or fear.
There are also innumerable atomic conscious jévas who emanate

from Käraëodakaçäyé Mähä-Viñëu’s glance upon His mäyä-çakti. Since
these jévas are situated next to mäyä, they perceive her wonderful
workings. Although they have all the qualities of the jévas I have already
described, because of their minute and marginal nature, they sometimes
look to the spiritual world, and sometimes to the material world.
In this marginal condition, the jéva is very weak because up to this
point in time he has not attained spiritual strength by the mercy of his
worshipful Lord. Among these unlimited jévas, those who want to enjoy
mäyä become engrossed in mundane sense gratification and enter a
state of perpetual slavery to her.
On the other hand, the jévas who endeavor to serve the Lord receive
spiritual power by His mercy and enter the spiritual world. It is our
great misfortune that we have forgotten our service to Çré Kåñëa and
have become bound in the shackles of mäyä. Being thus bereft of the
true purpose for our very existence, we are now in this deplorable
condition.
Vrajanätha: Master, I understand that this marginal position is situated
at the junction of the spiritual and material worlds. Why is it that some
jévas go from there to the material world, while others go to the spiritual
world?
Çré Raghunätha däsa Bäbäjé: Kåñëa’s qualities are also present in the
jévas, but only in a minute quantity. Kåñëa is supremely independent,
so the desire to be independent is eternally present in the jévas as well.
When the jéva uses his independence correctly, he remains properly
inclined to the service of Çré Kåñëa, but when he misuses it, he becomes
indifferent to Him. It is just this indifference that gives rise to the desire
in the jéva’s heart to enjoy mäyä.
Because of the desire to enjoy mäyä, the jéva develops the contempt
ible false ego that he can enjoy material sense gratification. At that
time, the five types of ignorance – tamaù (not knowing anything about
the spirit soul), moha (the illusion of the bodily concept of life), mahä-
moha (madness for material enjoyment), tämisra (forgetfulness of
one’s constitutional position due to anger or envy) and andha-tämisra
(considering death to be the ultimate end) – cover his pure, atomic
nature. Our liberation or subjugation simply depends on whether or not
we use our minute independence properly.
Vrajanätha: Lord Kåñëa is overflowing with mercy, so why did He make
the jéva so weak that he became entangled in mäyä?
Çré Raghunätha däsa Bäbäjé: It is true that He is overflowing with

mercy, but He is also overflowing with desire to perform pastimes.
With the view that the jéva could become an active partner for His
various spiritual pastimes, the Supreme Lord has made him versatile
and capable of rising from his humble position as a marginal being to
the stage of the gopis’ love for Kåñëa, called mahä-bhäva, the highest
spiritual consciousness, which is unlimited and transcendental. To
facilitate the jéva’s progressing practically and steadfastly towards
becoming qualified for His service, He has also created the lower
levels of material existence, beginning from the lowest inert matter
up to false ego.
Should the jéva choose the path of material progress, the inert
matter presents practically insurmountable obstacles in his search
for supreme happiness. Divorced from his constitutional position,
the jéva who is entangled in mäyä is inimical to Kåñëa and engrossed
in personal sense gratification. However, because Çré Kåñëa is the
reservoir of mercy, the more the jéva becomes depraved, the more
Kåñëa provides him with opportunities to attain the highest spiritual
perfection. He brings this about by appearing before him along with
His spiritual abode and eternal associates. Those jévas who take
advantage of this merciful opportunity and sincerely endeavor to
attain the higher position gradually reach the spiritual world and
attain a state similar to that of the Lord’s eternal associates.
Vrajanätha: Why must some jévas suffer for the sake of the Lord’s
pastimes?
Çré Raghunätha däsa Bäbäjé: The jévas possess some independence,
and this is actually a sign of the Lord’s special mercy upon them. Inert
objects are very insignificant and worthless because they have no
such independent desire. The jéva has attained sovereignty over the
inert world only because of this independent desire.
Misery and happiness are conditions of the mind. Thus, what
we may consider misery is happiness for one engrossed in it. Since
all varieties of material sense gratification finally result in nothing
but misery, a materialistic person only achieves suffering. When that
suffering becomes excessive, it gives rise to a search for unalloyed and
endless happiness. From that desire discrimination arises, and from
discrimination, the tendency for inquiry about the ultimate reality is
born. As a result of this, one attains the association of saintly devotees,
whereupon çraddhä (faith in serving Kåñëa) develops. When çraddhä
is born, the jéva gradually ascends upon the lofty path leading to devo
tional service to the Lord.
Gold is purified in a fire by heating and hammering. Being in
different to Kåñëa, the jéva has become impure through illusory sense
gratification and aversion towards Him. Therefore, he must be purified
by being beaten with the hammers of misery on the anvil of this
material world. By this process, the misery of the jévas averse to Kåñëa
finally culminates in happiness. Suffering is therefore just a sign of
God’s mercy. That is why persons endowed with divine vision perceive
the suffering of jévas in Lord Kåñëa’s pastimes within His material
creation as auspicious, though those who lack such vision abhor it as
only suffering.
Vrajanätha: The jéva’s suffering in his conditioned state is ultimately
auspicious, but at the same time it is very painful. Since Kåñëa is omni
potent, could He not think of a less troublesome path?
Çré Raghunätha däsa Bäbäjé: Lord Kåñëa’s pastimes are extremely as
tonishing and of many varieties; and this is also one of them. If the
independent Lord performs all kinds of pastimes, why should this be
the only pastime that He neglects? No pastime can be rejected if there
is to be full variety. Whatever the pastime, the participants assisting the
Lord may have to accept many hardships and pain.
Sré Kåñëa is the Supreme Enjoyer as well as Creator. All the partici
pants and paraphernalia are fully under His control and they are His
working tools. In fully surrendering oneself to the sweet will of the
Supreme Lord, it is only natural that one may have to accept adversities.
If finally this material adversity turns into an auspicious state that is far
from miserable, then why, ultimately, should one call it adversity?
On the transcendental platform, the tribulations of the jéva trying
to satisfy the Lord in His pastimes are by all means pleasurable. The so-
called suffering he undergoes in order to nourish and support Kåñëa’s
pastimes is actually the source of supreme delight.
The jéva’s independent desire has caused him to abandon the pleasure
of serving Kåñëa. Denying himself the exultation one experiences while
directly assisting Çré Kåñëa in His transcendental pastimes, intead he
embraces mäyä, who gives him only harassment. This is the jéva’s fault,
not Kåñëa’s.
Vrajanätha: What harm would there have been if the jéva had not been
given independent desire? Kåñëa is omniscient, and He gave this inde
pendence to the jévas even though He knew that they would suffer on
account of it. So isn’t He responsible for the jéva’s suffering?
Çré Raghunätha däsa Bäbäjé: Independence is a precious jewel, in the

absence of which inert objects are insignificant and worthless. If the
jéva had not received independence, he would also have become as
insignificant and worthless as the material objects.
The jéva is an atomic spiritual entity, so he must certainly have all
the qualities of spiritual entities. He is part and parcel of the Complete
Spiritual Entity (cit-vastu); hence he possesses the same qualities as the
Absolute Whole, but in minute measure. The only difference between
him and the ultimate spiritual substance, Çré Kåñëa, is that the complete
spiritual entity possesses all these qualities in full, whereas the jéva
only possesses them to a very minute degree.
Independence is a distinctive quality of the spiritual entity, and an
entity’s inherent quality cannot be separated from him. Consequently,
the jéva also has this quality of independence, but only to a very minute
degree because he is atomic. It is only because of this independence
that the jéva is the most exalted of all entities within the material world,
and is its lord and master in the material sense.
Endowed with minute independence, the jéva is a beloved ser
vant of Kåñëa. Seeing the jéva’s misfortune as he misuses his inde
pendence and becomes attached to mäyä, Kåñëa chases after him,
weeping, and He appears in the material world to deliver him. Çré
Kåñëa, the ocean of compassion, His heart melting with mercy for
the jéva, manifests His inconceivable pastimes in the material world,
considering that His appearance will enable the jéva to see those
nectarean pastimes.
However, even after being showered by so much mercy, the jéva
does not understand the truth of Kåñëa’s pastimes. Lord Kåñëa then
descends in Çré Navadvépa in the form of guru. He personally describes
the supreme process of chanting His name and glorifying His form,
qualities, and pastimes. He personally instructs and inspires the jéva to
take to this path by practicing it Himself. How can you accuse Kåñëa
of being at fault in any way, when He is so merciful? His mercy is
unlimited, but our misfortune is lamentable.
Vrajanätha: Is mäyä-çakti the cause of our misfortune then? Would the
jévas have had to suffer like this if the omnipotent and omniscient Çré
Kåñëa had kept mäyä away from them?
Çré Raghunätha däsa Bäbäjé: Mäyä is a shadow and vitiated trans
formation of Kåñëa’s internal potency, svarüpa-çakti, and she is like a
fiery furnace where the jévas who are not qualified for Kåñëa’s service
are chastized and then made fit for the spiritual world. Mäyä is Kåñëa’s
maidservant. In order to purify the jévas who have turned against Him,
she punishes them and gives them appropriate therapy to purify them.
The infinitesimal jéva has forgotten that he is an eternal servant
of Kåñëa. For this offense, mäyä, taking the form of a witch, punishes
him. This material world is like a prison, and mäyä is the jailer who
imprisons the estranged jévas and punishes them. A king constructs
a prison for the benefit of his subjects, and in the same way, God has
shown His immense mercy towards the jévas by making this prison-like
material world and appointing mäyä as its custodian.
Vrajanätha: If this material world is a prison, it also requires some
suitable shackles. What are they?
Çré Raghunätha däsa Bäbäjé: Mäyä incarcerates the offensive jévas with
three types of shackles: those made of mundane goodness, those made
of passion, and those made of ignorance. These fetters bind the jéva,
whether his inclination is in the mode of ignorance, passion, or even
goodness. Shackles may be made of different metals – such as gold,
silver, or iron – but that makes no difference to the pain of being bound
by them.
Vrajanätha: If we accept that the jéva is spiritual, how can the chains of
mäyä hold him in bondage?
Çré Raghunätha däsa Bäbäjé: Objects of this material world cannot touch
spiritual objects. However, as soon as the jéva develops the conception
that he is an enjoyer of mäyä, his atomic, spiritual form is covered by
the subtle body made of false ego. That is how the shackles of mäyä
bind his legs.
The jévas with a false ego in the mode of material goodness reside
in the higher planets and are called demigods. Their legs are bound by
shackles in that mode, which are made of gold. Jévas under the mode
of passion have a mixture of the propensities of the demigods and of
the human beings, and they are confined by the shackles in that mode,
which are made of silver. The jévas under the mode of ignorance, who are
mad to taste bliss derived from dull matter, are bound in iron shackles
of ignorance. Once the jévas are bound in these shackles, they cannot
leave the prison. Suffering various types of miseries, they remain in
captivity.
Vrajanätha: What sort of activities do the jévas perform while confined
in mäyä’s prison?
Çré Raghunätha däsa Bäbäjé: Initially, the jéva performs activities to
provide himself with his desired sense pleasure in accordance with his
material propensities. After that, he performs activities to try and dispel

the miseries that result from being bound by the shackles of mäyä.
Vrajanätha: Please explain the first type of fruitive activity in detail.
Çré Raghunätha däsa Bäbäjé: The covering of the gross material body has
six stages, namely birth, existence, growth, creation of by-products,
decline, and death. These six transformations are the inherent attributes
of the gross body. Additionally, the body undergoes hunger, thirst, and
other discomforting needs. The jéva who is situated in the material body
is controlled by eating, sleeping, and sensual activities, as his material
sense desires dictate. In order to enjoy material comforts, he engages in
a variety of activities that are born of his material desires.
To acquire such desired objectives, he may take the option of
material piety. Thus, from his birth to his last breath he may perform
the ten Vedic ritualistic pious activities (saàskäras) to maintain himself
and acquire his material goals. His intention is to accumulate pious
credits through these activities so that he can enjoy material pleasures
by taking birth in a brahminical or other high-class family in this
world, and thereafter have godly pleasures in the higher planets. Thus,
he undertakes the path of fruitive activity.
In contrast, impious conditioned jévas take shelter of irreligiosity,
and they enjoy sensual pleasures sacrilegiously by performing many
types of sinful activities.
Jévas in the first category attain the higher planets and enjoy
celestial pleasures as a result of their pious activities. When this period
of enjoyment ends, as it must, they again take birth on the eartly planets
as human beings or in other life-forms. Jévas in the second category go
to hell because of their sinful activities, and after suffering a variety of
miseries there, they take birth on Earth again.
Thus the jéva, bound in mäyä and entangled in the cycle of fruitive
activity and its fruits, wanders here and there, seeking to enjoy sense
gratification. Intermittently, he enjoys some temporary pleasures as a
result of pious activities and suffers miseries because of his sins.
Vrajanätha: Please clearly describe the second type of fruitive action as
well.
Çré Raghunätha däsa Bäbäjé: The jéva situated in the gross body under
goes immense suffering due to being caught within the entangling
web of its deficiencies, and he performs various types of activity in
an attempt to minimize these miseries. He collects various foods and
drinks to assuage his hunger and thirst, and he toils arduously to earn
money so that he can buy food easily. He collects warm clothes to

protect himself from the cold, marries to satisfy his desire for sensual
pleasures, and works hard to maintain and nurture his family and
children and to fulfill their needs. He takes medicines to cure diseases
of the gross body, fights with others, and goes to courts of law to protect
his material assets.
Because he is controlled by the six foes, namely lust, anger, intoxi
cation, illusion, envy, and fear, he also indulges in various sinful activities
such as fighting, enviousness, stealing, and other misdemeanors. All
these activities of the bewildered jéva are performed to alleviate his
sufferings, and thus his entire life is wasted in trying to fulfill his desires
and avoid suffering.
Vrajanätha: Wouldn’t mäyä’s purpose have been served if she had
covered the jéva with only the subtle body?
Çré Raghunätha däsa Bäbäjé: The gross body is also necessary, because
the subtle body cannot perform work. Desires develop in the subtle
body because of the activities the jéva performs in his gross body, and
he receives another gross body that is suitable to fulfil those desires.
Vrajanätha: What is the connection between karma (fruitive or reward-
seeking activity) and its fruits? According to the Mémäàsä school of
thought, there is no Supreme Controller, or God, who awards the fruits
of activity. God is only an imaginary entity. The followers of this school
say that there is an unprecedented and ever-changing principle, known
as karma, which is generated from previously performed activity, and
this principle awards the result of all activity. Is this true?
Çré Raghunätha däsa Bäbäjé: The followers of the Mémäàsä school are
not acquainted with the actual principles taught in the Vedas. Seeing
that there is a general recommendation within the Vedas for various
kinds of karma, headed by the practice of yajïa, they have with much
difficulty fabricated a philosophy based on this. But their doctrine is
not found anywhere in the Vedas. On the contrary, the Vedas state
very clearly that the Lord awards all the fruits of material activity. For
example, Çvetäçvatara Upaniñad (4.6) and Mundaka Upaniñad (3.1.1)
state:
dvä suparëä sayujä sakhäyä
samänaà våkñaà pariñañvajäte
tayor anyaù pippalaà svädv atty
anaçnann anyo ’bhicäkaçéti
Kñérodakaçäyé Viñëu and the jéva reside in this temporary body,

like two friendly birds in a pippala tree. Of these two birds, one –
the jéva – tastes the fruits of the tree according to the results of his
past karma. The other – Paramätmä – does not taste the fruits,
but simply observes as a witness.
The meaning of the above-mentioned verse is that this transitory

material body is like a pippala tree in which two birds are perched. One
of these is the conditioned jéva, and the other is his friend, the Supreme
Lord in His form as Paramätmä, the Supersoul. The first bird tastes the
fruits of the tree, while the other bird does not enjoy those fruits but
simply watches the first bird. This means that the jéva who is bound
by mäyä performs karma and enjoys the fruits. God, the Lord of mäyä,
awards the results of those actions.
This pastime of the Supreme Lord continues until the jéva turns
towards Him. In other words, as long as the jéva is unable to attain a
direct audience with the Lord, the Lord continues to perform pastimes
with the jéva appropriate to his situation. Now, where is the relevance
of the Mémäàsä followers’ ‘destiny caused by the resultant actions of
remote karma’? Think about this yourself. Godless doctrines can never
be complete and perfect in all respects.
Vrajanätha: Why have you said that karma is beginningless?
Çré Raghunätha däsa Bäbäjé: The root of all material activity is the desire
to perform it, and the root cause of this desire is avidyä, ignorance.
Avidyä is forgetfulness of the truth: “I am an eternal servant of Kåñëa,”
and it does not have its origin in mundane time. Rather, it originates in
the taöastha region, at the junction of the spiritual and material worlds.
That is why karma does not have its beginning in mundane time and is
therefore called beginningless.
Vrajanätha: What is the difference between mäyä and avidyä?
Çré Raghunätha däsa Bäbäjé: Mäyä is a potency of Kåñëa. Çré Kåñëa has
created the material universe through her, and has instigated her to
purify the jévas who are averse to Him. Mäyä has two functions: avidyä,
ignorance, and pradhäna, the condition of material nature immediately
prior to its manifestation. Avidyä is related to the jévas whereas
pradhäna is related to inert matter. The entire inert, mundane world has
originated from pradhäna, whereas the jéva’s desire to perform material
activity originates in avidyä.
There are also two other divisions of mäyä, namely vidyä (knowl
edge) and avidyä (ignorance), both of which are related to the condi
tioned jéva. Avidyä binds the jéva whereas vidyä liberates him.The func
tion of avidyä keeps working as long as the imprisoned jéva continues
to forget Kåñëa, but when he becomes favorable to Kåñëa, avidyä is
replaced by the function of vidyä. Brahma-jïäna (knowledge concerning
the Supreme Spirit, the minute spirit souls, and their inter-relationship)
is the specific function of vidyä.
Manifesting within the spiritually awakening consciousness of
the jéva, vidyä has two phases. In her first phase, vidyä prompts pious
deeds and a positive spiritual endeavour, and in her second, mature
phase bestows realization of the Supreme Truth. When discrimination
first develops, the jéva tries to engage in auspicious activities, and when
discrimination has matured, spiritual knowledge manifests. Avidyä
covers the jéva, and vidyä removes that covering.
Vrajanätha: What is the function of the pradhäna?
Çré Raghunätha däsa Bäbäjé: The condition of material nature immediately
previous to its manifestation is called pradhäna. When the Supreme Lord
engages the Time factor to stimulate His potency of mäyä, mäyä first
creates the aggregate of the material elements (mahat-tattva), which is
itself produced from the unmanifest pradhäna. Thus, when the pradhäna
is stirred into motion by Time, matter comes into existence.
False ego is born from a transformation of the mahat-tattva, and
space (ether) is created from a transformation of the false ego in the
mode of ignorance. Air is created from a transformation of space, and
fire is created from a transformation of air. Water is then created by
the transformation of fire, and earth is created by the transformation
of water. This is how the material elements are created. They are called
the five gross elements.
Now hear how the five sense objects are created. Time stimulates
the faculty of material energy called ignorance (avidyä) and creates
the tendencies within the mahat-tattva for fruitive activity (karma)
and material knowledge (jïäna). When the propensity or tendency of
the mahat-tattva is transformed, it creates knowledge and activities
from the modes of goodness and passion respectively. Mahat-tattva is
also transformed to become false ego, and intelligence is then created
from a transformation of ego. Sound, which is the property of space, is
created from the transformation of intelligence. The property of touch
is created from the transformation of sound, and it includes both touch,
the quality of air, and sound, the quality of space. Life-air, energy, and
strength are created from this quality of touch. From a transformation

of touch, form and color in illuminating objects is generated, which is
the property of fire. Fire has three qualities, namely, form, touch and
sound. When this quality is transformed by Time, it becomes water,
which has four qualities, namely taste, form, touch, and sound. When
these are further transformed, the result is the five qualities in earth,
which are smell, taste, form, touch and sound. All the activities of
transformation take place by the assistance and support of the Supreme
Personality of Godhead.
There are three kinds of false ego, namely goodness, passion, and
ignorance. The material elements are born from false ego in the mode of
ignorance, and the ten senses are born from false ego in passion. There
are two types of senses: knowledge-acquiring senses and working
senses. The eyes, ears, nose, tongue and skin are the five senses for
acquiring knowledge; and voice, hands, feet, anus, and genitals are the
five working senses.
Even if the five gross elements combine with the subtle elements,
there is still no activity unless the atomic conscious jéva enters into
them. As soon as the jéva, who is a localized particle within the ray of
the Lord’s glance, enters into the body made of gross and subtle matter,
all the activities are set in motion. In this way, the senses manifested by
the modes of material goodness and passion encounter the sense-objects
that the pradhäna has manifested through the mode of ignorance. All
these elements amalgamate and interact to form a suitable field for the
material action of the jéva. Avidyä and pradhäna work in this way.
Thus there are twenty-four elements within this world of mäyä:
the five gross elements, namely, earth, water, fire, air, and space; the
five sense-objects, namely smell, taste, form, touch, and sound; the
five senses for acquiring knowledge; the five working senses; mind;
intelligence; contaminated consciousness; and false ego. These are the
twenty-four elements of material nature. The atomic conscious jéva who
enters into the body made of twenty-four elements is the twenty-fifth
principle, and Paramätmä, is the twenty-sixth.
Vrajanätha: Please tell me, how much of the entire human body, which
is three and a half spans of a person’s combined arm and hand, is
occupied by the subtle body, and how much by the gross body; and in
which part of the body does the conscious jéva reside?
Çré Raghunätha däsa Bäbäjé: The five gross elements, the five sense-
objects, and the ten senses altogether comprise the gross body. The
four subtle elements, namely intelligence, contaminated consciousness,
mind, and false ego, form the subtle body. One who falsely identifies
with the body and makes claims in relationship to the body, thus living
under the false concepts of ‘I’ and ‘mine,’ is the jéva who is thus deprived
of his true intrinsic nature.
The jéva is extremely subtle, beyond mundane space, time, and
qualities, but in spite of being very minute, he pervades the entire
body. Just as the pleasurable effect of a minute drop of sandalwood
paste spreads all over the body when it is applied to one part, so the
atomic jéva is the knower of the entire body and the experiencer of its
pains and pleasures.
Vrajanätha: If it is the jéva who performs karma and experiences the
consequent pains and pleasures, where is the question of the Supreme
Lord’s active involvement?
Çré Raghunätha däsa Bäbäjé: Jéva is the initiator, and when he performs
material activity, the Lord arranges for the fruits which the jéva is eli
gible to enjoy. The Lord also arranges for the future activity for which
the jéva has become eligible. In short, the Supreme Lord awards the
fruits, while the jéva ‘enjoys’ them.
Vrajanätha: How many types of conditioned souls are there?
Çré Raghunätha däsa Bäbäjé: There are five kinds, namely, those whose
consciousness is completely covered; those whose consciousness is
stunted or contracted; those whose consciousness is budding slightly;
those with developed consciousness; and those with fully developed
consciousness.
Vrajanätha: Which jévas have completely covered consciousness?
Çré Raghunätha däsa Bäbäjé: These are jévas with the bodies of trees,
creepers, grass, stone, and so on, who have totally forgotten their
service to Kåñëa and are so engrossed in the material qualities of mäyä
that they have no trace of their sentient nature. There is only a slight
indication of their sentience through the six transformations.
This is the lowest stage of the jéva’s fall, and this fact is corroborated
by the epic stories of Ahalyä, Yamalärjuna, and Sapta-täla. One only
reaches this stage because of some grave offense, and one can only be
delivered from it by Kåñëa’s mercy.
Vrajanätha: Which jévas have stunted consciousness?
Çré Raghunätha däsa Bäbäjé: Beasts, birds, snakes, fish, aquatics,
mosquitoes, and various similar creatures have stunted or contracted
consciousness. The consciousness of these jévas is apparent to some
degree, unlike that of jévas in the previous group, whose consciousness

is completely covered. For example, these jévas perform activities such
as eating, sleeping, coming and going at will, and quarrelling with
others for things that they consider their property. They also show fear,
and they become angry when they see injustice. However, they have no
knowledge of the spiritual world.
Even monkeys have some scientific understanding in their mischie
vous minds, for they have some idea of what will or will not happen
in the future, and they also have the quality of being grateful. Some
animals have good knowledge about various objects, too. However,
despite all these attributes, they do not have a propensity for inquiring
about God. Thus, their consciousness is contracted.
It is said in scripture that Mahäräja Bharata had knowledge of the
names of the Lord even while he was in the body of a deer, but this is
unusual; this only happens in special cases. Bharata and King Någa
had to take birth as animals because of their offenses, and they were
delivered when their offenses were nullified by the Lord’s mercy.
Vrajanätha: Which jévas have slightly budding consciousness?
Çré Raghunätha däsa Bäbäjé: Conditioned jévas with human bodies
fall into three categories: those with slightly budding consciousness,
those with developed consciousness, and those with fully developed
consciousness. Generally, the human race can be divided into five
groups: (1) immoral atheists, (2) moral atheists, (3) moral theists,
who have both morals and faith in God, (4) those who are engaged
in sädhana-bhakti, devotional service performed with the aim of
attaining bhäva, or spiritual emotions for Kåñëa, and (5) those who
are engaged in bhäva-bhakti, devotion performed by those who have
attained spiritual emotions; pure devotees, whose devotion to the
Lord is spontaneous.
Those who are knowingly or unknowingly atheists are either im
moral or moral atheists. When a moral person develops a little faith
in God, he is called a moral theist. Those who develop interest in
sädhana-bhakti according to the tenets of scripture are called sädhana-
bhaktas, and those who have developed some unalloyed love for God
are called bhäva-bhaktas. Both immoral and moral atheists have slightly
budding consciousness; moral theists and sädhana-bhaktas have
developed consciousness; and the bhäva-bhaktas have fully developed
consciousness.
Vrajanätha: How long do the bhäva-bhaktas stay bound in mäyä?
Çré Raghunätha däsa Bäbäjé: I will answer that question when I explain
the seventh verse of Daça-müla. Now it’s quite late, so it’s best that you
return home.
Vrajanätha then returned home, contemplating all the truths he
had heard.
Thus ends the Sixteenth Chapter of Jaiva-Dharma,

entitled “Jévas Possessed by Mäyä”
Chapter Seventeen
Liberation of the
Ji-va from Ma-ya-
V rajanätha’s grandmother completed all
the arrangements for his marriage, and
in the evening she explained to him the details.
Vrajanätha simply took his meal, in silence, and
made no reply that day. He lay awake on his bed
late that night, deep in thought about the state
of the pure spirit soul. Meanwhile, his elderly
grandmother was busy trying to find ways of
convincing him to agree to the marriage.
At that time, Vrajanätha’s maternal cousin,
Veëé-mädhava, arrived. The girl Vrajanätha was
supposed to marry was Veëé-mädhava’s pater
nal cousin, and Vijaya-vidyäratna had sent him
to finalize the arrangements.
Veëé-mädhava inquired, “What’s the matter,
Grandmother? Why are you delaying in arrang
ing brother Vraja’s marriage?”
Vrajanätha’s grandmother replied in a rather
anxious voice, “My son, you are an intelligent
boy. Perhaps he will change his mind if you
speak to him. All my efforts have been in vain.”
Veëé-mädhava’s character was clearly pro-claimed by his short

stature, small neck, black complexion, and his eyes which blinked
frequently. He liked to pry into everything that was going on rather
than taking care of his own business, and his involvement in others’
affairs was never particularly useful. After listening to the old lady, he
frowned slightly and then boasted, “This is no problem. I just need
your permission. Veëé-mädhava can accomplish anything. You know
me quite well; I can make money just by counting the waves. Let me
discuss this with him just once. And if I succeed, you’ll treat me to a
nice feast with pürés and kacorés?”
“Vrajanätha has taken his meal, and he’s asleep now,” said
Grandmother.
“All right, I’ll come in the morning and put things in order,” replied
Veëé-mädhava, and then he returned home.
The next day he returned early in the morning, carrying a waterpot
in his hand, and completed his morning ablutions. Somewhat surprised
to see him, Vrajanätha said, “Brother why have you come so early in the
morning?”
Veëé-mädhava answered, “Elder brother, you have been studying
and teaching nyäya-çästra for a long time now. You are the son of the
Paëòita Harinätha Cüòämaëi, and you have become famous all over
the country. You are the only surviving male member of the house, and
if you don’t have any heirs, who do you suppose will take care of this
big house of yours? We have a request. Please get married.”
Vrajanätha replied, “Brother, don’t give me unnecessary trouble.
Nowadays I’m accepting the shelter of Çré Gaurasundara’s devotees, and
I don’t have any desire to get involved in worldly affairs. I feel real peace
in the company of the Vaiñëavas in Mäyäpura, and I don’t find any
attraction for this world. I will either accept sannyäsa or spend my life
in the shelter of the Vaiñëavas’ lotus feet. I have expressed my heart to
you because I know that you are my close friend, but don’t disclose this
to anyone else.”
Veëé-mädhava understood that nothing but trickery could change
Vrajanätha’s mind, so he cleverly curbed his feelings. In order to create
a particular impression, he said, “I have always remained your assistant
in whatever you have done. I used to carry your books when you were
studying in the Sanskrit school, so I will carry your staff and waterpot
when you accept sannyäsa.”
It is difficult to understand the minds of wicked people. They have
two tongues, saying one thing with one, and exactly the opposite with
Liberation of the Jéva from Mäyä 151
the other. They are bandits in the garb of saints, carrying the name of
Çré Räma in the mouth and a dagger under the armpit.
Warming to Veëé-mädhava’s sweet words, Vrajanätha said, “Brother,
I have always regarded you as my dear friend. Being an old woman,
Grandmother doesn’t understand serious matters. She is very enthu
siastic to drown me in this ocean of worldly affairs by getting me married
to some girl. It will be a relief if you can change her mind and somehow
dissuade her. I will always be indebted to you.”
Veëé-mädhava replied, “No one will dare to oppose your desire as
long as Sharmaräma is living. Elder brother, you will see what I am
capable of. But just let me know one thing; why have you developed
such an aversion towards this world? Who is advising you to embrace
such feelings of renunciation?”
Vrajanätha described all the events which had led up to his feelings
of detachment. He said, “There is an elderly and experienced bäbäjé
in Mäyäpura named Çré Raghunätha däsa Bäbäjé. He is my spiritual
preceptor. I go every day after dusk to the shelter of his feet, where
I find relief from the burning fire of this material world. He is very
merciful to me.”
The evil Veëé-mädhava began conspiring within himself, “Now I
understand brother Vraja’s weakness. He has to be brought back to the
right track by deception and skill.” Outwardly he said, “Brother, don’t
worry. I am going home now, but I will gradually change Grandmother’s
mind.”
Veëé-mädhava pretended to take the road that led to his home,
but instead he took another way and reached Çréväsäìgana in
Mäyäpura. There he sat on the raised platform under the bakula tree
and began to admire the opulences of the Vaiñëavas. “These Vaiñëavas
are the actual enjoyers of this world,” He said to himself. “What
beautiful cottages and lovely groves! What a nice dias in a wonderful
courtyard!
“In each of the cottages, a Vaiñëava sits chanting hari-näma on his
beads, and each one seems quite content, like the bulls of religion. Of
their own accord, the women of the neighboring villages who come to
bathe in the Gaìgä supply these Vaiñëavas with fruits, roots, water,
ghee, spices, and other tasty ingredients.
“The brähmaëas practice karma-käëòa activities (fruitive activites as
described in the Vedas for elevation to the heavenly planets and resultant
high birth and material enjoyment) just to receive these facilities, but
these groups of bäbäjés are enjoying the cream instead!
“All glories to Kali-yuga, the age of quarrel and hypocracy! These

disciples of Kali are blessed with good fortune, and my birth in a high
brähmaëa family is useless! Alas! Nowadays no one even inquires about
anything from us, what to speak of offering us fruits and water! The
Vaiñëavas condemn the scholarly brähmaëa logicians, accusing us of
using word jugglery simply for the discussion of material objects, and
calling us fools. Moreover, even after having studied this science of
logic thoroughly and becoming a well-educated man, my elder brother
Vrajanätha has begun to accept the words of these sly loin-cloth people.
I, Veëé-mädhava, will reform Vrajanätha and give a sound beating to
these bäbäjés as well!”
Thinking like this, Veëé-mädhava entered one of the cottages,
which happened to be the one in which Çré Raghunätha däsa Bäbäjé was
sitting on a mat made of banana leaves, chanting hari-näma.
A person’s character is evident from his face, and the elderly Bäbäjé
could understand that Kali personified had entered in the form of this
son of a brähmaëa. Vaiñëavas consider themselves lower than a blade of
grass. They offer respect to those who insult them, and they pray for the
well-being of an opponent, even if he tortures them. Without any desire
for personal honor, they give honor to all others. Accordingly, Bäbäjé
Mahäräja respectfully offered Veëé-mädhava a seat. Veëé-mädhava
had no Vaiñëava qualities at all, so after sitting down, he offered his
blessings to Bäbäjé Mahäräja, considering himself to be above all
Vaiñëava etiquette.
“Bäbä, what is your name? What brings you here?” inquired Çré
Bäbäjé Mahäçaya informally. Veëé-mädhava became furious by being
addressed with the informal usage of the word ‘you’ instead of the
formal one. Thus, with a face twisted by contempt he said, “O Bäbäjé,
can you become equal to the brähmaëas just by wearing a loincloth?
Never mind! Just tell me, do you know Vrajanätha Nyäya-païcänana?”
Çré Raghunätha däsa Bäbäjé: (understanding the reason for his annoy
ance) Please excuse this old man; don’t become offended by my words.
Yes, Vrajanätha comes here sometimes, by his mercy.
Veëé-mädhava: Don’t think that he’s a simpleton. He comes here with
ulterior motives. He is being polite at first, to gain your confidence. The
brähmaëas of Belpukura are extremely annoyed at your behavior, and
they have consulted with each other and decided to send Vrajanätha to
you. You are an old man. Just be careful. I will keep coming from time
to time, to inform you how their conspiracy progresses. Don’t tell him
about me; otherwise you will run into even deeper trouble. I will take
leave for today.
So saying, Veëé-mädhava got up and returned to his home; and
later, just after completing his midday meal, he visited Vrajanätha.
While Vrajanätha was sitting on his verandah, Veëé-mädhava sudden
ly appeared as if from nowhere, sat next to him, and struck up a
conversation.
“Brother, I went to Mäyäpura for some business today,” he began.
“There I saw an old man, maybe the same Raghunätha däsa Bäbäjé with
whom you spoke. We were talking about things in general, and then the
conversation turned to you. The things he said about you! I have never
heard such repulsive things being spoken about any brähmaëa. In the
end he said, ‘I will bring him down from his high brahminical status by
feeding him leftovers from many low-caste people.’ Fie on him! It is not
proper for a learned man like you to associate with such a person. You
will ruin the high prestige of the brähmaëas if you act like this.”
Vrajanätha was astounded to hear Veëé-mädhava say all this. For

some unknown reason, his faith and respect for the Vaiñëavas and Çré
Raghunätha däsa Bäbäjé Mahäräja only doubled, and he said gravely,
“Brother, I am busy at present. You go now; I will hear everything from
you tomorrow, and then I will make a decision.”
Veëé-mädhava went away, and Vrajanätha was now fully aware of
Veëé-mädhava’s two-tongued nature. Although He was well versed in
the nyäya-çästra and had a natural dislike for wickedness, the thought
that Veëé-mädhava would help him on the path to sannyäsa had induced
him to be friendly.
Now, however, Vrajanatha understood that all Veëé-mädhava’s
sweet words had been for a particular motive. After further thought,
he realized that Veëé-mädhava was acting deceitfully because he was
involved in the marriage proposal. He realized that that must have
been why Veëé-mädhava had gone to Mäyäpura – to sow the seed of
some secret plot. He prayed in his mind, “O Lord! Let my faith in
the lotus feet of my Gurudeva and the Vaiñëavas remain firm. May
it never be reduced by the disturbance of such impure people.” He
remained absorbed in these thoughts until evening. He then started
for Çréväsäìgana, the courtyard of Çrévasa Öhäkura’s house, and arrived
there deep in anxiety.
Back in Mäyäpura, after Veëé-mädhava had left, Bäbäjé thought,
“This man is certainly a brahma-räkñasa. ‘Räkñasäù kalim äçritya jäyante
brahma-yoniñu – taking shelter of Kali-yuga, räkñasas (demons) take

birth in brähmaëa families.’ This statement of scripture certainly holds
true for that person. His face clearly shows his pride in his high caste,
his false ego, his envy of Vaiñëavas, and his religious hypocrisy. His
short neck, his eyes, and his deceptive way of talking actually represent
his internal state of mind. Ah, this man is a complete atheistic demon
by nature, whereas Vrajanätha is such a sweet-natured person. O Kåñëa!
O Gauräìga! Never give me association of such a person. I must warn
Vrajanätha today.”
As soon as Vrajanätha reached the cottage, Bäbäjé called out to him
affectionately, “Come, come!” and embraced him. Vrajanätha’s throat
choked with emotion, and tears began flowing from his eyes as he fell
down at Çré Raghunätha däsa Bäbäjé’s feet. Çré Bäbäjé Mahäräja picked
him up very affectionately and said gently, “A black-complexioned
brähmaëa came here this morning. He said some agitating things and
then went away again. Do you know him?”
Vrajanätha: Prabhu, your good self told me earlier that there are different
kinds of jévas in this world. Some of them are so envious that without
any cause they find satisfaction in troubling others. Our brother, Veëé-
mädhava, is one of the leaders in that category. I will be glad if we don’t
discuss him further. It is his very nature to criticize you to me and
me to you, and to cause disputes between us by manufacturing false
accusations. I hope you didn’t pay any attention to what he said.
Çré Raghunätha däsa Bäbäjé: O Kåñëa! O Gauräìga! I have been serving
the Vaiñëavas for many days now, and by their mercy, I have received
the power to tell the difference between a Vaiñëava and a non-Vaiñëava.
So, I am aware of everything in this regard. You don’t need to say
anything to me about this.
Vrajanätha: Yes, let us forget all this. Please tell me how the conditioned
soul can become free from mäyä’s clutches .
Çré Raghunätha däsa Bäbäjé: You will get your answer in the seventh
verse of Daça-müla:
yadä bhrämaà bhrämaà hari-rasa-galad-vaiñëava-janaà

kadäcit saàpaçyan tad-anugamane syäd ruci-yutaù
tadä kåñëävåttyä tyajati çanakair mäyika-daçäà
svarüpaà bibhräëo vimala-rasa-bhogaà sa kurute
When, in the course of wandering among higher and lower

species in the cycle of repeated birth and death, a jéva bound
by mäyä-çakti beholds a Vaiñëava intoxicated by the mellows of

devotion to Çré Hari, and a taste arises in his heart for following
the Vaiñëava path. By regularly chanting Çré Kåñëa’s names, he
gradually becomes fully aloof from all effects of his illusory
conditioning. Step by step, he then realises his constitutional
spiritual form and becomes qualified to relish the unalloyed
mellows of direct service to Çré Çré Rädhä-Kåñëa.
Vrajanätha: I would like to hear some evidence from the Vedas to

verify this.
Çré Raghunätha däsa Bäbäjé: Both the Muëòaka Upaniñad (3.1.2) and
Svetäçvatara Upaniñad (4.7) repeat the same çloka:
samäne våkñe puruño nimagno

’néçayä çocati muhyamänaù
juñöaà yadä paçyaty anyam éçam
asya mahimänam eti véta-çokaù
The jéva is situated in the material body like a bird is situated on

a tree. Being illusioned by the Lord’s deluding potency, he falls
into bodily identification and tries to enjoy eating the fruits of
that tree. Thus he laments repeatedly, feeling himself bereft of
shelter. However, when he perceives within the tree of his body
another bird, the Supreme Lord, who is the proper object of his
service, he then becomes free of all lamentation and attains his
own glory in the form of service to Çré Kåñëa.”
Vrajanätha: This verse states that when the jéva sees the worshipable
Lord, he becomes free forever from all anxieties and directly perceives
His Lord’s magnificence. Does this imply liberation?
Çré Raghunätha däsa Bäbäjé: The termination of the jéva’s captivity within
mäyä is called mukti, which is attainable by the person who associates
with pure devotees. Most importantly, one should consider the details
of the status which the jéva attains after mukti. The Çrémad-Bhägavatam
(2.10.6) declares:
muktir hitvänyathä-rüpaà svarüpeëa vyavasthitiù

Mukti is the permanent situation of the living entity in his
constitutional transcendental form, having been attained after
giving up the changeable gross and subtle material bodies.
This verse explains that liberation means to abandon these other

forms and to be situated in one’s original spiritual form. Attaining one’s
constitutional position is the fundamental necessity for the jéva. The
work of liberation is complete the moment the jéva is released from the
clutches of mäyä. Then, so many activities begin once he attains his
natural, constitutional position. Mukti can also be defined as atyanta-
duùkha-nivrtti, which means ‘release from endless suffering.’ However,
after attaining this liberation, there is the stage of positive spiritual
happiness. That state is described in the Chändogya Upaniñad (8.12.3):
evam evaiña samprasädo ‘smäc charérät samutthaya

paraà jyoti-rüpa-sampadya svena rüpenäbhiniñpadyate
sa uttama-puruñaù sa tatra paryeti jakñan kréòan ramamäëaù
The liberated jéva transcends the confines of his gross and subtle
material bodies and acquires a spiritual form luminescent with
transcendental lustre. This is his intrinsic, supramundane
identity. He is a perfect being and resides in the spiritual world,
relishing sublime activities and divine bliss at every moment.
Vrajanätha: What are the symptoms of those who are liberated from
mäyä?
Çré Raghunätha däsa Bäbäjé: They have eight symptoms, which the
Chändogya Upaniñad (8.7.1) describes as follows:
ya ätmäpahata-päpmä vijaro vimåtyur viçoko ‘vijighatso

‘pipäsaù satya-kämaù satya-saìkalpaù so ‘nveñöavyaù
One should earnestly seek the association of a liberated soul, who

possesses the following eight qualities: (1) apahata-päpmä – he is freed
from all sin, that is to say he is free from any connection with addiction
to sinful activities that arises from the nescience of mäyä; (2) vijara – he
is not subject to the miseries of old age; that is, since he has no tendency
to decay, he always remains young and fresh; (3) vimåtyu – he does
not die; he never falls under the influence of death; (4) viçoka – he is
never morose; (5) vijighatsa – he has no desire for personal enjoyment;
(6) apipäsa – he has a natural inclination towards serving his most
beloved Kåñëa, with no other desires; (7) satya-käma – his desires are
just suitable for the service of Çré Kåñëa, and conversely, his desires
are free from fault (since they are only for the pleasure of the Supreme
Absolute Truth); and (8) satya-saìkalpaù – all of his desires become
fulfilled. These eight qualities are absent in the jévas bound by mäyä.
Vrajanätha: It is said in the Daça-müla verse, “The good fortune of the
jéva who is wandering aimlessly in the material world arises when he
meets a rasika Vaiñëava, that pure devotee who relishes the nectar of
Hari.” One might raise the objection that one could eventually attain
devotion to Lord Kåñëa by performing pious activities, such as añöäìga-
yoga (the eight-fold yoga system) and the cultivation of knowledge of
the impersonal feature of the Lord.
Çré Raghunätha däsa Bäbäjé: These are Çré Kåñëa’s own words:
na rodhayati mäà yogo na säìkhyaà dharma eva ca

na svädhyäyas tapas tyägo neñöä-pürttaà na dakñiëä
vratäni yajïäç chandäàsi térthäni niyamä yamäù
yathävarundhe sat-saìgaù sarva-saìgäpaho hi mäm
(Çrémad-Bhägavatam 11.12.1–2)
The Supreme Personality of Godhead said, “My dear Uddhava,

by associating with My pure devotees one can destroy one’s
attachment for all objects of material sense gratification. The
devotion developed in such purifying association brings Me
under the control of My devotee. One may perform the añöäìga-
yoga system, engage in philosophical analysis of the elements
of material nature, practice non-violence and other ordinary
principles of piety, chant the Vedas, perform penances, take to
the renounced order of life, execute sacrificial performances and
dig wells, plant trees and perform other public welfare activities,
give in charity, carry out severe vows, worship the devas, chant
confidential mantras, visit holy places or accept major and
minor disciplinary injunctions, but even by performing all such
activities one does not bring Me under his control.”
It is also stated in Hari-bhakti-sudhodhaya (8.51):
yasya yat-saìgatiù puàso maëi-vat syät sa tad-gunaù

sva-kularddhyaitato dhémän sva-yüthäny eva saàçrayet
Just as a jewel or crystal reflects the color of the object with

which it is in contact, so a person develops qualities according
to the company he keeps. Therefore, by keeping association
with pure unalloyed devotees, one can also become a pure
devotee. Thus, the association of such devotees is the root cause

of all good fortune.
In the scriptures, the word niùsaìga means ‘to live in solitude.’ This
implies that we should only live in the association of devotees. Niùsaìga
means to leave all other association and take the association of a pure
devotee. Even unintentional association with saintly people brings
good fortune for the jéva.
saìgo yaù saàsåter hetur asatsu vihito ’dhiyä

sa eva sädhuñu kåto niùsaìgatväya kalpate
The association of materialists causes bondage in the material
world, even though one may not know that this is so. Similarly,
association with saintly people, even if it happens by chance or
unknowingly, is called niùsaìga.
It is said in Çrémad-Bhägavatam (7.5.32):
naiñäà matis tävad urukramäìghrià

spåçaty anarthäpagamo yad-arthaù
mahéyasäà päda-rajo-’bhiñekaà
niñkiïcanänäà na våëéta yävat
The lotus feet of the Lord, who is glorified for His uncommon
activities, destroy all anarthas in the heart. However, those who
are very materialistic cannot be attached to His lotus feet until
they smear their bodies with the dust from the lotus feet of
great souls who are absorbed in His loving service and who are
completely freed from material attachments.
Çrémad-Bhägavatam (10.48.31) states:
na hy am-mayäni térthäni na devä måc-chilä-mayäù

te punanty uru-kälena darçanäd eva sädhavaù
Only after a long period of worshiping Gaìgä-devé, the holy

places of pilgrimage, and the earthen and marble deity forms of
the demigods, is the soul of such a worshiper sanctified, whereas
an unalloyed devotee of the Lord purifies any person simply by
giving a moment’s association through his mere presence.’
Çrémad-Bhägavatam (10.51.53) states further:
bhaväpavargo bhramato yadä bhavej

janasya tarhy acyuta sat-samägamaù
sat-saìgamo yarhi tadaiva sad-gatau
parävareçe tvayi jäyate matiù
O infallible Lord! The jéva has been wandering in this world of

birth and death since time without beginning. When the time
comes for him to leave this cycle of birth and death, he receives
association with Your self-realized pure devotees. From the
moment he achieves this association, his mind becomes firmly
fixed on You who are the sole and supreme shelter of the
surrendered devotees, the controller of all, and the cause of all
causes.
Since time without beginning, the jéva who is eternally bound by

mäyä has been moving throughout the universe, taking birth according
to his past fruitive actions; sometimes as a demigod and sometimes in
the various animal species. From the time he attains the association of
saintly people by dint of of his past pious activities (sukåti), he fixes his
mind very firmly on Kåñëa, the controller of all.
Vrajanätha: You have said that sädhu-saìga is achieved by sukåti. What
is sukåti? Is it part of fruitive activity or the cultivation of knowledge?
Çré Raghunätha däsa Bäbäjé: The scriptures assign the term sukåti to
auspicious activity. There are two kinds of sukåti. One (bhakti-sukåti)
causes the appearance of bhakti, and the other (sädhäraëa-sukåti)
produces various inferior transitory results. Another meaning of karma
is ‘prescribed duties.’ Such duties are of two types: Those compulsory
every day (nitya), and those that are compulsory for particular occasions
(naimittika), like piëòa. Performance of pious activities (those prescribes
for daily execution and those prescribed for particular occasions) and
the cultivation of knowledge leading to impersonal liberation give
inferior results. The auspicious activities that generate devotion to Lord
Kåñëa as an end result are the association of pure devotees, and contact
with sanctified places, auspicious times, and sanctified items.
When enough of such sukåti has been accumulated, it gives rise
to kåñëa-bhakti. The other type of sukåti, however, is consumed after
one enjoys its results, so it does not accumulate to give any permanent
result. Charity and all other pious deeds in the world result only in
achieving the objects of sense gratification. The sukåti of impersonal
speculation results in impersonal liberation. Neither of these kinds of
sukåti can give devotional service to the Supreme Lord.
Activities such as sädhu-saìga and observing holy days like
Ekädaçé, Janmäñöamé, and Gaura-pürëimä all help to develop one’s
saintly qualities. Tulasé, the remnants of the Lord’s foodstuffs called
mahä-prasädam, the Lord’s temples, holy places, and articles used by
sädhus are all auspicious and give rise to bhakti.
Vrajanätha: Can a person obtain bhakti if he is tormented by material
problems and intelligently takes shelter of Çré Hari’s lotus feet to become
relieved of his problems?
Çré Raghunätha däsa Bäbäjé: The jéva who is harassed by the afflictions of
the goddess of illusion may somehow understand through discriminating
intelligence that worldly activities are simply troublesome, and that his
only solace is the lotus feet of Kåñëa and His pure devotees. Knowing
this, he runs to take shelter of Çré Kåñëa’s lotus feet, the first step in this
process being the acceptance of the shelter of bhagavad-bhaktas. Such
acceptance is the principal bhakti-bestowing sukåti, through which he
obtains the lotus feet of the Supreme Lord.
The jéva’s initial mood of renunciation and state of awakening
consciousness play an indirect, secondary role as stepping stones
towards his ultimate devotional goal. However, sädhu-saìga, an indis
pensable need, is the principal means to attain çuddha-bhakti at the
lotus feet of Çré Kåñëa.
Vrajanätha: If karma, jïäna, renunciation, and discrimination are in
direct ways of achieving bhakti, what is the objection to refer to them as
bhakti-bestowing sukåti?
Çré Raghunätha däsa Bäbäjé: There is a strong objection: they bind one
to inferior, temporary results. The performance of fruitive activity has
no permanent result; rather it binds the jéva to the objects of sense
gratification and thus renders him complacent. Renunciation and
empirical knowledge immerse the jéva in knowledge of the impersonal
Supreme and cause him to become indifferent to the Lord. This principle
prevents him from attaining the Supreme Lord’s lotus feet.
It is true that these processes very rarely take one to bhakti, but that
is the exception, not the rule. On the other hand, association of pure
devotees does not award any inferior benefit, but surely brings the jéva
towards prema. It is explained in Çrémad-Bhägavatam (3.25.25):
satäà prasaìgän mama vérya-samvido

bhavanti håt-karëa-rasäyanäù kathäù
taj-joñaëäd äçv apavarga-vartmani
çraddhä ratir bhaktir anukramiñyati
In the association of pure devotees, the recitation and discussion

of My glorious activities and pastimes are pleasing to both the
heart and the ears. By engaging in devotional service in this way,
one becomes established on that path whereby all ignorance is
nullified, and one progressively attains çraddhä, then bhäva,
and finally prema-bhakti.
Vrajanätha: I understand that sädhu-saìga is the only sukåti that causes

devotional service to expand and develop. One has to listen to the hari-
kathä flowing from the mouths of sädhus, and thereafter one obtains
bhakti. Is this the proper sequence to progress in bhakti?
Çré Raghunätha däsa Bäbäjé: I will explain the proper way of progressing
in devotion; please listen with deep contemplation. Only by good
fortune does the jéva who is wandering throughout the universe achieve
the sukåti that gives rise to bhakti.
Any one of the many limbs of pure bhakti may touch a jéva’s life.
For example, he may fast on Ekädaçé, or see or touch the holy places
of the Lord’s pastimes, or serve a guest there who happens to be a pure
devotee, or have the chance to hear hari-näma or hari-kathä flowing
from the lotus mouth of a devotee who has no other possession than
Kåñëa.
If someone desires material benefits or impersonal liberation
from such activities, the result does not lead to devotional service. In
contrast, if these activities are performed even by a person who has
no knowledge of the scientific spiritual truths of bhakti but has no
objective to attain impersonal liberation or sense gratification, and they
are performed either because of accidental association with sädhus or
for some mundane reason such as to please one’s relatives etc. these
activities lead to the accumulation of sukåti that gives rise to bhakti.
After accumulating such sukåti for many births, it becomes con
centrated enough to give faith in unalloyed bhakti, and when faith in
such bhakti develops further, one develops greed to associate with pure
devotees. By association with sädhus one gradually becomes engaged
in performing sädhana (devotional activities that regulate and purify
the tendency for sense gratification) and bhajana (chanting, hearing
and remembering Lord Kåñëa). This leads to the removal of anarthas

(unwanted habits and activities which distract one from pure devotion)
in proportion to the purity of the devotee’s chanting.
When anarthas are removed, the previous faith is purified still
further from contaminants and transforms into niñöhä (firm faith). This
niñöhä is also gradually purified and transforms into ruci (spiritual
taste), and by the influence of the enchanting beauty of bhakti, this ruci
is strengthened and becomes transformed into äçakti (transcendental
attachment). Açakti then gradually matures into the great gift of the
fully perfected state of rati or bhäva (spiritual emotions). Then, when
rati combines with the appropriate ingredients, it becomes rasa (a
transcendental relationship in pure divine love for Kåñëa). This is the
step-by-step progression in the development of kåñëa-prema.
The principal idea is that when people with sufficient sukåti
encounter pure sädhus, an inclination is born in their hearts to proceed
on the path of bhakti. First of all one associates with a pure devotee
by chance, and this leads to initial çraddhä, whereupon one gets the
association of such devotees a second time. The result of the first
association is çraddhä, which can also be termed ‘acceptance of the path
of surrender.’ The initial sädhu-saìga is brought about by contact with
holy places, auspicious times and paraphernalia, and recipients of Çré
Hari’s grace, all of which are beloved by Him. These lead to faith in His
shelter. The symptoms of the development of such faith are described
in the Bhagavad-gétä (18.66):
sarva-dharmän parityajya mäm ekaà çaraëaà vraja

ahaà tväà sarva-päpebhyo mokñayiñyämi mä çucaù
Here the words sarva-dharmän imply worldly religious duties,

añöäìga-yoga, säìkhya-yoga, jïäna1, and renunciation. The jéva can
never achieve his ultimate spiritual goal by practicing all these worldly
religions, which is why the instruction here is to give them up. Çré Kåñëa
says, “My form of condensed eternity, knowledge and bliss, appearing
as the performer of wonderful pastimes in Vraja, is the only shelter for
the jévas. When one understands this, he gives up all desire for material
sense enjoyment and impersonal liberation, and takes shelter of Me
with undivided attention.” Such çraddhä is the sole means whereby the
process of bhakti can dynamically advance. When such faith dawns in
1 See glossary for the definitions of añöäìga-yoga, säìkhya-yoga and jïäna.
the jéva’s heart, with tears in his eyes he resolves to become a follower
of a Vaiñëava sädhu. The Vaiñëava of whom he takes shelter is known
as çré-guru.
Vrajanätha: How many different kinds of anarthas (unwanted habits
and mantalities) are there?
Çré Raghunätha däsa Bäbäjé: There are four types of anarthas: (1) svarüpa
apräpti, inability to realize one’s constitutional form; (2) asat-tåñëä,
hankering for the impermanent; (3) aparädha, offenses; and (4) hådaya-
daurbalya, weakness of heart.
When the jéva forgets that he is a minute particle of spirit and a
servant of Kåñëa, he is carried very far from his original, spiritual
position as Kåñëa’s servant and begins superimposing his conception
of ‘I’ and ‘mine’ upon inert matter. Asat-tåñëä arises in the form of three
desires to enjoy transitory sensual pleasure; the desire for offspring,
wealth, and the pleasures of heaven. There are ten types of aparadha,
offenses, which I will discuss later. Then on account of hådaya-
daurbalya, weakness of heart, lamentation arises. These four types of
anarthas develop due to the material conditioned nature of the jévas
bound by ignorance, and they are removed gradually by cultivating
pure Kåñëa consciousness in the association of pure devotees.
The path of yoga consists of the four parts: (1) pratyähära, with
drawal from sense-objects; (2) yama, fundamental principles such
as abstinence from licencious sexlife, consumption of meat, fish etc,
intoxication, gambling, and other frivolous activities; (3) niyama,
secondary regulations such as rising early, bathing etc; and (4)
vairägya, renunciation. This path is not a means to free oneself from
material anxiety, for it cannot award ultimate perfection and is filled
with problems and the danger of falldown and failure. Ultimately,
purification by this path [without being in conjunction with bhakti] is
only a most distant possibility.
The only one process which is free from disturbance is the cultiva
tion of pure Kåñëa consciousness in the association of pure devotees.
The jéva is thus freed from mäyä’s stranglehold, and his constitutional
position is revealed to the extent that anarthas are removed from his
heart.
Vrajanätha: Can people with no trace of anarthas be termed liberated
people?
Çré Raghunätha däsa Bäbäjé: Please consider the following çloka:
rajobhiù sama-saìkhyätäù pärthivair iha jantavaù

teñäà ye kecanehante çreyo vai manujädayaù
präyo mumukñavas teñäà kecanaiva dvijottama
mumukñüëäà sahasreñu kaçcin mucyate sidhyati
muktänäm api siddhänäà näräyaëa-paräyaëaù
sudurlabhaù praçäntätmä koöiñv api mahä-mune
O Lord! There are as many jévas in this material world as there

are grains of sand. Only a few of these are human beings, among
whom only a few strive for any form of spiritual auspiciousness.
(Most of the jévas are sense gratifiers who are intoxicated by
insignificant sense enjoyment). One may actually achieve
liberation, in the sense of giving up material attachment to
society, friendship, love, country, home, wife and children; but
among many thousands of such liberated persons, one who can
understand the true meaning of liberation is very rare. Among
hundreds of millions of such liberated or perfected beings, it is
very rare to find a great soul whose mind is fully peaceful and
is a devotee of Lord Näräyaëa. Therefore a devotee of Näräyaëa
is very rare.
A person free from all anarthas is known as a pure devotee. Such

devotees are very rare; indeed, even among millions of liberated
persons, one can hardly find a single devotee of Çré Kåñëa. Therefore,
no association in this world is rarer than the association of Kåñëa’s
devotees.
Vrajanätha: Does the word Vaiñëava imply a bhakta who has renounced
family life?
Çré Raghunätha däsa Bäbäjé: A pure devotee of Kåñëa is a Vaiñëava
whether he is a householder or sannyäsé (renunciant), a brähmaëa
or a caëòäla (dog-eater), rich or poor. To the degree that he has pure
devotion for Kåñëa, he should be known as a kåñëa-bhakta.
Vrajanätha: You have already said that there are five types of jévas
who are bound by mäyä. You have also included devotees performing
sädhana-bhakti and bhäva-bhakti in that category. At what stage are
devotees liberated from mäyä?
Çré Raghunätha däsa Bäbäjé: One is freed from the clutches of mäyä from
the very beginning of his devotional service, but complete liberation
from the two material bodies (gross and subtle), is only obtained when
one reaches the stage of full maturity in bhakti-sädhana. Before this, a
person is liberated to the extent that he is aware of his constitutional
position. The jéva achieves complete freedom from mäyä only when he
is completely disassociated from the gross and subtle bodies.
The stage of bhäva-bhakti dawns in the jéva’s heart as a result of
practicing sädhana-bhakti. When the jéva is firmly established in bhäva-
bhakti, he gives up his gross body and after that his subtle body and
becomes established in his pure spiritual body. Consequently, he is not
fully free from mäyä’s control even in the beginning stage of bhäva-
bhakti, because a trace of the conditioning of mäyä always remains as
long as he is performing sädhana-bhakti.
The authorities in our line have carefully considered sädhana-bhakti
and bhäva-bhakti, and have included devotees practicing both these
stages amongst the five stages of conditioned souls. The materialists
and impersonalists are definitely included amongst the five categories
of conditioned souls.
The only path of deliverance from the clutches of mäyä is pure
devotion for Çré Hari. The imprisonment of the jéva began when he for
got his position as the eternal servant of Çré Kåñëa. This forgetfulness
is his original offence and root of all his subsequent offences. Only
the mercy of Çré Kåñëa can forgive all these offences and nothing else.
Therefore, the mercy of Çré Kåñëa is alone the indispensable instrument
that can fully release the jéva from the captivity of mäyä.
The impersonalists believe that only by cultivating impersonal
knowledge can one gain liberation from mäyä, but this belief has no
basis. There is no possibility of becoming free from mäyä without
Kåñëa’s mercy. This is explained in Çrémad-Bhägavatam (10.2.32–33):
ye ’nye ’ravindäkña vimukta-mäninas

tvayy asta-bhäväd aviçuddha-buddhayaù
äruhya kåcchreëa paraà padaà tataù
patanty adho ’nädåta-yuñmad-aìghrayaù
O lotus-eyed Lord! Those who proudly think that they are

liberated but do not render devotional service unto You,
certainly have impure intelligence. Although they perform
severe austerities and penances and rise up to the spiritual
position of impersonal realization of brahma, they fall down
again because they have no respect for devotional service to
Your lotus feet.
tathä na te mädhava tävakäù kvacid

bhraçyanti märgät tvayi baddha-sauhådäù
tvayäbhiguptä vicaranti nirbhayä
vinäyakänékapa-mürddhasu prabho
O Mädhava, Your dearmost bhaktas, who have true love for
Your lotus feet, are not like those proud jïänés, for they never
fall down from the path of devotional service. Since You protect
them, they move about fearlessly, stepping on the very heads
of those who obstruct their path so that no obstacle can check
their progress.
Vrajanätha: How many different types of jévas are liberated from mäyä?
Çré Raghunätha däsa Bäbäjé: Two kinds of jévas are free from mäyä’s
control: (1) nitya-mukta, the jévas who were never under mäyä’s control;
and (2) baddha-mukta, those who were once under mäyä’s control but
are now free.
The nitya-mukta-jévas are divided again into two categories: (1)
those who are attracted by the Supreme Lord’s feature of opulence and
majesty (aiçvarya-gata); and (2) those who are attracted by His feature
of sweetness (mädhurya-gata).
Those jévas who are attracted by Kåñëa’s opulence and majesty are
personal associates of Çré Näräyaëa, the Master of Vaikuëöha. They are
particles of spiritual effulgence emanating from Çré Müla-Saìkarñana
who resides in Vaikuëöha. Those jévas who are attracted by the Lord’s
sweet, human-like pastimes are personal associates of Çré Kåñëa, the
Master of Goloka Våndävana. They are particles of spiritual effulgence
manifesting from Çré Baladeva, who resides in Goloka Våndävana.
There are three kinds of baddha-mukta-jévas: (1) aiçvarya-gata,
those who are attracted to the Lord’s features of opulence and majesty;
(2) mädhurya-gata, those who are attracted to His feature of sweetness;
and (3) brahma-jyoti-gata, those who are attracted to His impersonal
effulgence.
Those who are attracted to His opulence during their period of spir
-it ual practice become eternal associates of Çré Näräyaëa, the master
of the spiritual sky, and they achieve sälokya-mukti (the opulence of
residing on His planet). Jévas who are attracted to Çré Kåñëa’s sweetness
during their period of devotional practice attain direct service to
Him when they are liberated in the eternal abodes of Våndävana and
other similar abodes. Jévas who attempt to merge into the impersonal
effulgence during their period of practice attain säyujya-mukti when

they are liberated. They merge into His effulgence and are thus com
pletely destroyed.
Vrajanätha: What is the ultimate destination of the unalloyed devotees
of Çré Gaura-Kiçora (Caitanya Mahäprabhu)?
Çré Raghunätha däsa Bäbäjé: Çré Kåñëa and Çré Gaura-Kiçora are not a
separate reality. They are both the abodes of madhura-rasa (the mood of
sweetness) However, there is a slight difference between Them because
madhura-rasa has two chambers. One is the mood of mädhurya (sweet
ness), and the other is the mood of audärya (magnanimity). Wherever
the mood of mädhurya-rasa is prominent Çré Kåñëa’s form becomes
gracefully manifest, and Çré Gauräìga’s form is radiantly manifest
where audärya is prominent. Similarly, the original Våndävana also has
two divisions: Çré Kåñëa’s abode and Çré Gaura’s abode.
In Çré Kåñëa’s abode, His nitya-siddha and nitya-mukta associates
have a mood of audärya, but there is a predominance of mädhurya-
rasa, whereas in Çré Gaura’s abode His associates have sweetness,
yet that mädhurya-rasa is predominated and covered over by an
overwhelming mood of munificence. Some associates reside in both
abodes simultaneously by expansions of the self (svarüpa-vyüha),
while others reside in one spiritual form in only one abode, and not
in the other.
Those who only worship Çré Gaura during their period of sädhana
only serve in the abode of Çré Gaura when they achieve perfection,
while those who only serve Çré Kåñëa during their period of sädhana
serve in Çré Kåñëa’s abode on achieving perfection. However, those
who worship the forms of both Çré Kåñëa and Çré Gaura during.their
period of sädhana manifest two forms when they attain perfection, and
reside in both abodes simultaneously. This truth of the simultaneous
oneness and difference of Çré Gaura and Çré Kåñëa is a supremely
confidential secret.
When Vrajanätha heard all these teachings about the state of
the jévas who are liberated from mäyä, he could no longer keep his
composure. Brimming with emotion, he fell down at the elderly
Vaiñëava’s lotus feet, and Bäbäjé Mahäçaya, crying profusely, lifted
him up and embraced him.
It was already quite late in the night. Vrajanätha took leave of Çré
Bäbäjé Mahäçaya and went home, totally engrossed in meditating on his
instructions.
When Vrajanätha reached home he took his meal, and while doing
so he warned his grandmother sternly, “Grandmother, if you people
want to see me here, stop all this talk about my marriage and do not
keep any sort of contact with Veëé-mädhava. He is my greatest enemy,
and from tomorrow I will never speak with him again. You should also
neglect him.”
Vrajanätha’s grandmother was very intelligent. Thus, understanding
Vrajanätha’s mood, she decided to postpone any question of marriage.
“From the kind of sentiments he’s displaying,” she thought, “It seems
that if he is forced too much, he might leave for Våndävana or Väräëasé.
Let God decide as He wills.”
Thus ends the Seventeenth Chapter of Jaiva-Dharma,

entitled “Prameya: The Jévas Free from Mäyä”
Part Three
’ Sr-ila
-
Prabhupada’s
LegacY
From the
Junction
I n order to help his audiences understand the
essential and complex subject of jéva-tattva,
and especially to increase their faith in Çré
Kåñëa’s abode as the jéva’s eternal shelter, Çréla
Näräyaëa Gosvämé Mahäräja often requests
them to seek guidance from his çikñä-guru Çréla
Prabhupäda Bhaktivedänta Svämé Mahäräja.
On Çréla Näräyaëa Gosvämé Mahäräja’s re
quest, in this chapter the editors introduce and
quote from Çréla Prabhupäda’s translations, pur
ports, lectures, and letters. Unless otherw ise
mentioned, the indented quotes in Part Three, as
well as in Part One, are cited directly from his
Bhaktivedanta Book Trust Vedabase folio, the
comprehensive database of all of his spoken and
written words.
From the Borderline

The following quotes confirm that the jévas
in this world emanate from the region called
taöasthä-çakti, which is located on the border
line between the spiritual and material worlds.
The Supreme Personality of Godhead has three primary

energies, or potencies. The first is called antaraìga-çakti, or the
internal potency. The second is called taöasthä-çakti, or the marginal
potency. The third is called bahiraìga-çakti, or the external potency.
The living entities constitute the marginal potency, and they are
situated between the internal and external potencies.
(Nectar of Instruction, Verse 2, purport)
According to Viñëu Puräëa, Bhagavad-gétä, and all other Vedic

literatures, the living entities are generated from the taöasthä
energy of the Lord, and thus they are always the energy of the Lord
and are not the energetic.
(Çrémad-Bhägavatam 3.7.9, purport)
The jiva has access to two places, both of which he may seek,
this material world and the spiritual realm. He is situated in
svapna-sthanam, the dream-like third state, on the margin of these
two worlds. From that junction he is able to see both the material
and the spiritual worlds.
(Brhad-äraëyaka Upaniñad 4.3.9)
The symptoms of the marginal existence are like those of a huge

aquatic who is capable of living on both the eastern and western
sides of the river at his own will. Similarly, the jiva soul, situated
within the waters of the Causal Ocean, which lies between the
material and spiritual worlds, is able to reside in both the dream-
world of matter and the spiritual world of divine wakefulness.
(Brhad-äraëyaka Upaniñad 4.3.18)
The borderline between water and land is called taöa. Yet, the
water is contiguous to the land; where then is the taöa, the margin?
The taöa is merely the demarcation that separates the water from
land. This taöa is a very subtle state; it cannot be perceived through
mundane vision. From this allegory, we take the water as the
spiritual world and the land as the material world. Thus, the fine
line that divides the two worlds is the taöa, the subtle demarcation
exactly whereupon the jéva soul is located.
From the Junction 173
Our First Time in Kr.s. n.a’s Abode

The following quotes explain that we, the conditioned souls, have
not yet been to our eternal home, the Lord’s spiritual abode.
The mature devotees, who have completely executed Kåñëa

consciousness, are immediately transferred to the universe where
Kåñëa is appearing. In that universe the devotees get their first
opportunity to associate with Kåñëa personally and directly.
(Kåñëa, The Supreme Personality of Godhead, Chapter 28)
In further reference to your question about the form of the

spirit soul of the conditioned living entity: there is a spiritual form
always, but it develops fully only when the living entity goes to
Vaikuëöha. This form develops according to the desire of the living
entity. Until this perfectional stage is reached, the form is lying
dormant as the form of the tree is lying dormant in the seed.
(Letter to Rüpänuga. Los Angeles, August 8, 1969)
The sole potency of Kåñëa, which is spiritual, functioning as

Kåñëa’s own proper power, has manifested His pastimes of Goloka
or Gokula. By Her grace [the grace of Çrématé Rädhikä, who is the
personification of Kåñëa’s sole potency], individual souls, who are
constituents of the marginal potency, can have admission into
even those pastimes.
(Brahma-saàhitä, Verse 6, purport)
An unlimited number of atomic conscious particles emerge

from the spiritual rays of Paramätmä as the aggregate of the
living entities. These innumerable jévas have no relation with
the mundane world when they come to know themselves to be
the eternal servants of the Supreme Lord. At that time, they are
incorporated into the realm of Vaikuëöha.
(Brahma-saàhitä, Verse 16, purport)
- a-
No Ma
-y - in the Spiritual World
In the following quotes, Çréla Prabhupäda confirms that residents
of the spiritual world never fall into the material world.
The eternally liberated living beings are in the Vaikuëöha-jagat,

the spiritual world, and they never fall into the material world.
From authoritative sources it can be discerned that associates

of Lord Viñëu who descend from Vaikuëöha do not actually fall.
They come with the purpose of fulfilling the desire of the Lord,
and their descent to this material world is comparable to that of the
Lord. The Lord comes to this material world through the agency
of His internal potency, and similarly, when a devotee or associate
of the Lord descends to this material world, he does so through
the action of the spiritual energy. Any pastime conducted by the
Supreme Personality of Godhead is an arrangement by yogamäyä,
not mahämäyä. Therefore it is to be understood that when Jaya
and Vijaya descended to this material world, they came because
there was something to be done for the Supreme Personality of
Godhead. Otherwise it is a fact that no one falls from Vaikuëöha…
From authoritative sources it is learned that Jaya and Vijaya were
sent to this material world to fulfill the Lord’s desire to fight…
Otherwise, as Mahäräja Yudhiñöhira says, açraddheya iväbhäti:
the statement that a servant of the Lord could fall from Vaikuëöha
seems unbelievable.
Sometimes it is asked how the living entity falls down from the
spiritual world to the material world. Here is the answer. Unless
one is elevated to the Vaikuëöha planets, directly in touch with the
Supreme Personality of Godhead, he is prone to fall down, either
from the impersonal Brahman realization or from an ecstatic
trance of meditation.
The conclusion is that no one falls from the spiritual world, or

Vaikuëöha planet, for it is the eternal abode.
The Lord is the soul of all living beings, and He desires always
to have all the living beings in their svarüpa, in their constitutional
position, to participate in transcendental life in His association.
His attractive features and sweet smiles go deep into the heart of
everyone, and once it is so done the living being is admitted into

the kingdom of God, from which no one returns. This is confirmed
in the Bhagavad-gétä.
The spiritual relation with the Lord is so enlivening and

resourceful that no one can leave the company of the Lord, once
having taken shelter of Him.
(Çrémad-Bhägavatam 1.11.33 purport)
The Perfect Abode, Vaikun.t.ha

The following statements confirm that because in Vaikuëöha there
is no mäyä – no ignorance, passion, or even materially contaminated
goodness – no one ever makes the wrong decision to leave.
Käraëäbdhi-päre. Just on the other side of the Causal Ocean,

this material energy is situated. Virajära päre paravyome nähi gati.
And this material energy has no entrance in the spiritual kingdom.
(Lecture on Çré Caitanya-caritämåta,
Madhya-lélä 20.255–281. New York, 1966)
At that time, Çré Bhagavän, being pleased with Brahmä’s

penance, showed him His abode. Vaikuëöha is devoid of all
distress (kleça) and free from illusion or fear generated by that
distress. No place is superior to that abode, and pious, self-realized
souls always desire to go there. It is devoid of material passion and
ignorance, and even of material goodness, which is mixed with
passion and ignorance. Only pure goodness is present and there is
no effect of the force of time. What to speak of anger, envy, and so
forth, even mäyä, the illusory potency, the root cause of material
happiness and sorrow, does not exist there. It is the permanent
residence of Bhagavän’s eternal associates, who are worshiped both
by demigods and demons.
(Çrémad Bhägavatam 2.9.9–10)
The Lord has His internal energy also, which has another
creation known to be the Vaikuëöha lokas, where there is no
ignorance, no passion, no illusion, and no past and present.
The inhabitants of those planets are liberated from birth, death,

old age, and diseases, and have full knowledge of everything; they
are all godly and free from all sorts of material hankerings. They
have nothing to do there except to render transcendental loving
service to the Supreme Lord Näräyaëa, who is the predominating
Deity of such Vaikuëöha planets.
All the residents of Vaikuëöha-loka know perfectly well that

their master is Näräyaëa, or Kåñëa, and that they are all His
servants. They are all self-realized souls who are nitya-mukta,
everlastingly liberated. Although they could conceivably declare
themselves Näräyaëa or Viñëu, they never do so; they always
remain Kåñëa conscious and serve the Lord faithfully. Such is the
atmosphere of Vaikuëöha-loka.
(Çrémad-Bhägavatam 6.1.34–6, purport)
In the following conversation, Çréla Prabhupäda reveals that the

emotions and feelings of this world are reflections of the spiritual
world, but they are full of imperfections and inebriety. In contrast, all
the emotions and feelings of the residents of the Lord’s spiritual abode,
the real world, are perfect and beautiful.
Question: Sväméji, if all things here are a reflection of what is

perfect in the spiritual world, then shouldn’t hate and frustration
and despair and prejudice also appear in the spiritual world?
Prabhupäda: Yes.
Question: Does it?
Prabhupäda: Yes.
Question: Then isn’t that... aren’t they bad?
Prabhupäda: But that frustration has no disappointment. That is
the beauty. Just like Lord Caitanya is manifesting that spiritual
frustration: “Oh Kåñëa, I could not see You.” He’s jumping in the sea
in frustration, but that frustration is the highest perfection of love.
Yes, everything is there, but without inebriety. There is frustration,
but not this material frustration. That spiritual frustration enriches
one’s eagerness of love for Kåñëa.
Now, see Viñëu. Of course, in Vaikuëöha-jagat there is no
violence. But Viñëu is taking the symbol of violence. Otherwise
what is the meaning of this disc and club? So when He wants to be
violent, He comes here as Nåsiàha-mürti. And, He sends some of

His devotees to play violence. That is Hiraëyakaçipu.
There, the devotees are so much in accord with Kåñëa and
Viñëu that there is no question of disagreement. But violence is
when there is disagreement, by the atheist. Therefore, sometimes
a devotee is deputed in this world to play as atheist, and Kåñëa
comes to kill him – to teach these people that, “If you become
atheist, here is My disc and club for you.” But this is not possible to
be displayed in Vaikuëöha. Just like there is sometimes mock fight.
A father is fighting in mock with a small child, and he has become
defeated; but there is pleasure.
(Room Conversation. New York, April 11, 1969)
Therefore, the conclusion is that the inhabitants of the

Vaikuëöha planets are all brahma-bhüta (self-realized) living
entities, as distinguished from the mundane creatures, who
are all compact in hankering and lamentation. When one is
not in the modes of ignorance and passion, one is supposed
to be situated in the mode of goodness in the material world.
Goodness in the material world also at times becomes contami
nated by touches of the modes of passion and ignorance. In
the Vaikuëöha-loka, it is unalloyed goodness only. The whole
situation there is one of freedom from the illusory manifest a
tion of the external energy.
-vana
The Most Perfect Abode, Vr.nda
In the following passages, Çréla Prabhupäda glorifies Våndävana,
which is higher than the Vaikuëöha planets, as the highest destination.
Våndävana is nondifferent from Kåñëa, and thus it is as worshipable as
He is. As there is no mäyä in Him, there is none in His abode. We can
have faith in that abode.
Çréla Viçvanätha Cakravarté Öhäkura said that the mission of

Lord Caitanya is ärädhyo bhagavän vrajeça-tanaya: “Kåñëa, the
Supreme Personality of Godhead, is ärädhya.” Ärädhya means ‘He
is worshipable.’ He’s the only worshipable personality. Ärädhyo
bhagavän vrajeça-tanaya tad-dhämaà våndävanam: “And, as Lord
Kåñëa is worshipable, similarly His place of pastimes, Våndävana-

dhäma, is also worshipable.”
(Lecture on Çré Caitanya-caritämåta, Madhya-lélä
20.124–125. New York, November 26, 1966)
The holy place known as Mathurä is spiritually superior to

Vaikuëöha, the transcendental world, because the Lord appeared
there. Superior to Mathurä-Puré is the transcendental forest of
Våndävana because of Kåñëa’s räsa-lélä pastimes. And superior
to the forest of Våndävana is Govardhana Hill, for it was raised
by the divine hand of Çré Kåñëa and was the site of His various
loving pastimes. And, above all, the superexcellent Çré Rädhä-
kuëòa stands supreme, for it is overflooded with the ambrosial
nectarean prema of the Lord of Gokula, Çré Kåñëa. Where, then, is
that intelligent person who is unwilling to serve this divine Rädhä-
kuëòa, which is situated at the foot of Govardhana Hill?
(Nectar of Instruction, Verse 9)
I worship that transcendental seat, known as Çvetadvépa

where, as loving consorts, the Lakñmés in their unalloyed spiritual
essence practice the amorous service of the Supreme Lord Kåñëa as
their only lover; where every tree is a transcendental purpose tree;
where the soil is the purpose gem, all water is nectar, every word
is a song, every gait is a dance, the flute is the favorite attendant,
effulgence is full of transcendental bliss and the supreme spiritual
entities are all enjoyable and tasty, where numberless milk cows
always emit transcendental oceans of milk; where there is eternal
existence of transcendental time, which is ever present and without
past or future and hence is not subject to the quality of passing
away even for the space of half a moment. That realm is known as
Goloka only to a very few self-realized souls in this world.
(Brahma-saàhitä 5.56)
God’s Mercy - The Soul’s Free Will

These conversations clarify why the Supreme Lord has endowed
the jéva with free will.
Prabhupäda: That potentiality is eternal. God is eternal. We are

eternal. Our relationship is eternal. Everything is eternal. But
because we are small, minute fragments, sometimes we fall down.

Question: They say, “God should have created us so that we...”
Prabhupäda: Why should you dictate to God? God has created per
fectly. He has given you independence. You fall down; it is your
fault. If you misuse your independence, you fall down. Just like the
government gives everyone an opportunity. Why do you become
criminal and go to the jail? That is your fault.
Question: They say that God should have created us so that we...
Prabhupäda: Why ‘should have created’? He has already created
perfectly. Because you are perfect, therefore you have got the
indep endence to misuse. You are not a dead stone. That is
perfection.
Ye yathä mäà prapadyante (Bhagavad-gétä 4.11). You can go
anywhere – Svarga. You can go to the Vaikuëöha. Yänti deva-vratä
devän (Bhagavad-gétä 9.25). You can go to the higher planets. You
can go to hell. When you go to hell, it is your choice. God has given
you all perfection. Pürëam idaà, pürëam adaù, pürëät pürëam
udacyate (Çré Éçopaniñad, Invocation). Everything is complete,
perfect, and because you are perfect, you have got independence.
But, misusing that independence, you are imperfect. Again, reviv
ing your proper use of independence, you can become perfect al
though you are imperfect now. That is the Kåñëa consciousness
movement…
Because they have become imperfect, therefore they are blaming
God. “God is good” – they forget this. That is their imperfection.
On one side they say, “God is good.” Still, they’re blaming God.
What is this nonsense? If He’s God and God is good, how can you
blame Him? God is good; in all circumstances He’s good. That is
the meaning of good. Good does not mean that one time you are
good and next time you are bad…
God has made everything. Just like here [pointing to a material
object]. It is made not to move. Stay. But we are better than this.
Is it not? It cannot move. So God has made this also. But because
we can move, we are better than this. And they say, “Why has God
made me to commit mistake?” This rascal does not understand
that that is freedom. Why don’t you take the right path? God says,
“This is right.” Sarva-dharmän parityajya mäm ekaà çaraëaà vraja
(Bhagavad-gétä 18.66). Why don’t you take it? How can you say
God is bad? What is the argument?
Question: Well, the argument is that if God is so all-powerful, why

does He even let me fall?… Why doesn’t He save me from my own
foolishness? Why doesn’t He...?
Prabhupäda: Yes, He’s saving you, but you don’t carry out His
order… Just like I say, “Chant sixteen rounds.” If you do not do it,
what can I do? That is your fault.
Question: If God were to force us, there’d be no love.
Prabhupäda: No, no. Force is not good. Force is there. Force is
there. The mäyä is another force.
(Morning Walk. Los Angeles, December 6, 1973)
The references above mercifully share with us that, under the

guidance of Çré Çré Rädhä-Kåñëa’s pure devotees, we spirit souls can
learn to properly use our jewel-like independence. With full faith in
the Lord’s perfect spiritual realm, we can gradually become qualified to
enter and perpetually enjoy our loving services to the Lord.
The Same
Message
W e present this chapter to further the
understanding that Çré Kåñëa’s abode,
as well as its residents, are eternally perfect.
Another aim of this chapter is to further
establish that the teachings of Çréla Bhaktivedänta
Svämé Prabhupäda, Çréla Bhaktivedänta Näräyaëa
Gosvämé Mahäräja, and all of our predecessor
äcäryas are one; their message is the same. By
this understanding, we may be blessed with their
combined mercy.
Introduction: No Contradiction
In these quotes, Çréla Prabhupäda explains
that the same message is given in all scriptures
and by all pure devotees, gurus, and äcäryas.
Vedic literature means there is no contra

diction. Either you read this Veda or that Veda.
People who are foolish, who cannot under
stand, sometimes see contradiction. No. There
is no contradiction. Same one law.
(Lecture on Çrémad-Bhägavatam 7.9.30.
Mäyäpur, 1976)
So there is a link between one Vedic literature to another. There is

no contradiction. But different things are there for different classes
of men.
(Lecture on Bhagavad-gétä 4.1. Montreal, August 24, 1968)
What five thousand years ago Vyäsadeva instructed or Kåñëa

instructed, the same thing we are also instructing. Therefore
there is no difference between instructions. Therefore guru is one.
Although hundreds and thousands of äcäryas have come and gone,
but the message is one. Therefore guru cannot be two. Real guru
will not talk differently.
Guru must come from the paramparä system by disciplic
succession. Five thousand years or five millions of years, what was
spoken by the supreme God or guru, the present guru also will say
the same thing. That is guru. That is bona fide guru. Otherwise,
he’s not guru. Simple definition. Guru cannot change any word of
the predecessor.
(Lecture: What is a Guru? London, August 22, 1973)
The above statements affirm that Çréla Prabhupäda’s teaching

regarding the origination of the soul is without contradiction.
That teaching may be expressed in different ways according to the
capacity of a particular audience to understand, but the essence is the
same.
We now offer to our respected reader some passages from Çréla
Prabhupäda’s books, letters, and other writings that are sometimes
misunderstood to mean that the souls of this world fell here from Goloka
Våndävana or Vaikuëöha. As Çréla Näräyaëa Gosvämé Mahäräja explains
in his lectures in Part One of Journey of the Soul, misconstruing such
passages weakens the spiritual seeker’s faith in Kåñëa’s abode and
invariably weakens his desire and enthusiasm to attain it.
Therefore, in this Part Three of Journey of the Soul, we will ex
plain those same passages in the light of clarifying quotes from Çréla
Prabhupäda, in the light of Çréla Näräyaëa Gosvämé’s discourses in
Part One, and also in the light of the three chapters of Jaiva-dharma
found in Part Two.
Please forgive us for any shortcomings in our presentation.
The Editors.
The Same Message 183
We Have Not Seen Kr.s. n.a’ Yet

As a pure follower of the disciplic succession of self-realized gurus,
Çréla Prabhupäda teaches that when the conditioned soul becomes self-
realized, he will see God for the first time. The souls of this world have
never directly seen Him before.
Regarding your second question, have the conditioned souls

ever seen Kåñëa? Were they with the Lord before being conditioned
by the desire to lord it over material nature? Yes, the conditioned
souls are parts and parcels of the Lord and thus they were with
Kåñëa before being conditioned.
Just as the child must have seen his father because the father
places the child in the womb of the mother, similarly each soul has
seen Kåñëa or the Supreme Father. But at that time, the conditioned
souls are resting in the condition called suñupti, which is exactly
deep sleep without dream, or anesthetized state. Therefore they do
not remember being with Kåñëa when they wake up in the material
world and become engaged in material affairs.
(Letter to Jagadéça. Los Angeles, March 25, 1970)
Initially, the above letter may seem to state that conditioned souls
were previously with Çré Kåñëa in His transcendental abode, Goloka
Våndävana. But careful study reveals a different history.
Çréla Prabhupäda states that Kåñëa is like a father who injects the
child into the womb of the mother. Although the child is part and parcel
of the father and was within the body of the father before entering the
womb of the mother, he was in seed-form at that time. He had never
associated with his father.
Similarly, in the Lord’s form as Mahä-Viñëu, He is the seed-giving
father who injects the seeds of the living entities into the womb of
material nature. The living entity in this world has yet to personally
associate with Kåñëa in His abode.
How Were We in Kr.s. n.a’s L-ila?

-
In 1972, in response to a letter from his Australian disciples, Çréla
Prabhupäda dictated a brief essay entitled “Crow and Tala-fruit Logic.”
The following statement is an excerpt from that essay.
We never had any occasion when we were separated from Kåñëa.
Çréla Prabhupäda will reveal later that we were never separated

from Kåñëa because we have always been with His energies, which are
non-different from Him. In fact, we are one of His energies; as stated
in Çrémad-Bhägavatam (3.5.6): “He expands Himself into many living
entities, which are manifested as different species of life.” In addition,
His expansion as the Supersoul in the hearts of all beings has been
with us since the beginning of time. In these ways we have never been
separated from Him.
The essay continues:
Just like one man is dreaming and he forgets himself. In

dream he creates himself in different forms: “Now I am the King,”
discussing like that. This creation of himself is as seer and the
subject matter as seen, two things. But as soon as the dream is
over, the ‘seen’ disappears, but the seer remains. Now he is in his
original position.
Our separation from Kåñëa is like that. We dream of this
body and of so many relationships with other things. First the
attachment comes to enjoy sense gratification. Even with Kåñëa,
desire for sense gratification is there.
Here, Çréla Prabhupäda teaches that Kåñëa is everywhere because

Kåñëa’s various energies are everywhere. His statement, “even with
Kåñëa, desire for sense-gratification is there” means that even though
Kåñëa is in our hearts as Supersoul, and even though we are with Him
now in the sense that this world has no separate existence from Him,
still we turn away from Him and desire to enjoy separate from Him. The
meaning of ‘original position’ will be discussed soon.
His essay continues:
There is a dormant attitude for forgetting Kåñëa and creating an

atmosphere for enjoying independently. Just like at the edge of the
beach, sometimes the water covers, sometimes there is dry sand,
coming and going. Our position is like that, sometimes covered,
sometimes free, just like at the edge of the tide. As soon as we
forget, immediately the illusion is there. Just like as soon as we
sleep, dream is there. We cannot say, therefore, that we are not
with Kåñëa.
When Çréla Prabhupäda says, “We cannot say, therefore, that we

are not with Kåñëa,” he is confirming that his previous statement,
“Even with Kåñëa, desire for sense gratification is there” does not
necessarily mean we were in His abode. Kåñëa is everywhere. He is
therefore also present in this taöasthä region, where spirit souls are
connected with Him as His parts and parcels. He also resides with the
souls in the material world, where He is situated within the hearts of
the conditioned souls as Supersoul. Also, in this material world, the
material elements themselves are emanations of His energy. In this
way Çréla Prabhupäda writes, “We cannot say, therefore, that we are
not with Kåñëa.”
He writes about the analogy of the edge of the beach. He discusses
the imaginary line between the open land and the water called taöa. The
jéva originates in this area between the spiritual and material worlds,
known in spiritual philosophy as taöa-sthä.
As soon as we try to become the Lord, immediately we are covered

by mäyä. Formerly we were with Kåñëa in His lélä [pastimes] or
sport. But this covering of mäyä may be of very, very, very, very
long duration; therefore many creations are coming and going.
In the material world, since time immemorial, we have been serving

in Kåñëa’s lélä (pastimes). The creation, maintenance, and destruction
of this material world are also the Lord’s pastimes. This cycle is referred
to in Çrémad-Bhägavatam (2.4.12) as sad-udbhava-sthäna-nirodha-lélayä
and in Caitanya-caritämåta (Adi-lélä 5.9) as srsti-lélä. We have been, and
still are, serving in Kåñëa’s lélä here in the material world. Directly or
indirectly, all living entities are serving the Lord. It is for this reason
that Çréla Prabhupäda states, “We cannot say, therefore, that we are not
with Kåñëa.”
Due tzo this long period of time it is sometimes said that we are
ever-conditioned. But this long duration of time becomes very
insignificant when one actually comes to Kåñëa consciousness.
Just like in a dream we are thinking very long time, but as soon
as we awaken we look at our watch and see it has been a moment
only.
The real position is servant of Kåñëa, and servant of Kåñëa

means in kåñëa-lélä. Directly or indirectly, always we are serving
Kåñëa’s lélä. Even in dream. Just like we cannot go out of the
sun when it is daytime, so where is the chance of going out of
kåñëa-lélä?
Çréla Prabhupäda confirms here that even now we are in Kåñëa’s

lélä. The creation of both taöasthä-çakti and the material world is also a
feature of His pastimes.
The cloud may be there, it may become very gray and dim, but still
the sunlight is there, everywhere, during the daytime. Because I
am part and parcel of Kåñëa, I am always connected. My finger,
even though it may be diseased, remains part and parcel of my
body. Therefore, we try to treat it, cure it, because it is part and
parcel. So Kåñëa comes Himself when we forget Him, or He sends
His representative.
A disciple once asked Çréla Prabhupäda, “If we’ve never been with
Kåñëa, if we’ve never been in Kåñëa-loka, then how is it that we start
‘remembering’ His pastimes and His form?” Çréla Prabhupäda replied,
“You remember Kåñëa’s pastimes by hearing Çrémad-Bhägavatam.
You can hear Kåñëa’s pastimes. That you can remember.” The disciple
then asked, “But how can we ‘remember’ if we’ve never known
them before?” Prabhupäda replied, “You can know by hearing from
Çrémad-Bhägavatam. Why are we citing so many scriptures like
Çrémad-Bhägavatam and Bhagavad-gétä? Just to remember” (Room
Conversation. Boston, April 27, 1969). In this 1969 conversation,
Prabhupäda confirmed that words like ‘remember’ and ‘forget’ are
mere indications.
Awakening or dreaming, I am the same man. As soon as I awaken

and see myself, I see Kåñëa. Cause and effect are both Kåñëa. Just
like cotton becomes thread and thread becomes cloth, still, the
original cause is cotton. Therefore, everything is Kåñëa in the
ultimate sense. When we cannot contact Kåñëa personally, we
contact His energies. So there is no chance to be outside Kåñëa’s
lélä.
Here, Çréla Prabhupäda verifies that his previous referral to the

conditioned souls having formally been in Kåñëa’s lélä refers to His lélä
of material creation. As stated in Jaiva-dharma Chapter Sixteen, some
souls are in His lélä in the spiritual world and some are in His lélä in the
material world.
In the following conversation, Çréla Prabhupäda further establishes
that in this world we are always with Kåñëa and have always been with
Him. In this way we can further reconcile his statement: “Formerly we
were with Kåñëa in His lélä.” In other words we were in His lélä, and
we are in His lélä, while in the taöasthä region and while in the material
world.
Yaçomaténandana: Is [the jéva] allowed to associate with Kåñëa in

the beginning?
Prabhupäda: He’s always with Kåñëa. Simply he has forgotten. Have
you not been with Kåñëa? We are standing on this sand. The sand
is Kåñëa, Kåñëa’s energy. We are standing by the water. This is
Kåñëa’s energy. Bhümir äpo ’nalo väyuù (Bhagavad-gétä 7.4). Don’t
you read that? So is it different from Kåñëa?
Yaçomaténandana: No, but it is...
Prabhupäda: My body is also Kåñëa’s energy. I am also Kåñëa’s
energy. I am always with Kåñëa. Simply I have forgotten it.
Yaçomaténandana: But this is Kåñëa’s inferior energy, right?
Prabhupäda: That may be. That is a comparative study, inferior or
superior. But it is energy.
Yaçomaténandana: Yes.
Prabhupäda: As energy, it is not different from Kåñëa.
Yaçomaténandana: Väsudevaù sarvam iti (Bhagavad-gétä 7.19).
Prabhupäda: Yes. As energy, how can you differentiate from Kåñëa?
(Morning walk. Los Angeles, December 5, 1973)
We Are With Kr.s. n.a as Supersoul

Prabhupäda explains below that the activities of Paramätmä, the
Supersoul in the hearts of all created beings, are also considered to be
Kåñëa’s pastimes. The conditioned soul has formerly associated with
Kåñëa in the form of the Supersoul, and is also associating with Him now.
So we are also associated with Kåñëa, as Paramätmä within the heart…

(Lecture on Bhagavad-gétä 4.5. Bombay, March 25, 1975)
We Have Not Been Home Yet

In the verses below, Paramätmä, in the form of a brähmaëa, appears
to His devotee and converses with her. These verses are sometimes
mistaken to mean that the spirit soul has left his original home, Goloka
Våndävana.
The brähmaëa inquired as follows: Who are you? Whose wife

or daughter are you? Who is the man lying here? It appears you are
lamenting for this dead body. Don’t you recognize Me? I am your
eternal friend. You may remember that many times in the past you
have consulted Me.
The brähmaëa continued: My dear friend, even though you
cannot immediately recognize Me, can’t you remember that in the
past you had a very intimate friend? Unfortunately, you gave up My
company and accepted a position as enjoyer of this material world.
My dear gentle friend, both you and I are exactly like two swans.
We live together in the same heart, which is just like the Mänasa
Lake. Although we have been living together for many thousands
of years, we are still far away from our original home.
Paramätmä has been traveling with us since time immemorial,

from one body to another. However, as Çréla Prabhupäda explains in the
following purport, Paramätmä is not Çré Kåñëa of Goloka Våndävana:
In His Paramätmä feature, Kåñëa is the old friend of everyone. The

Supreme Personality of Godhead, Paramätmä, appeared before the
Queen as a brähmaëa, but why didn’t He appear in His original
form as Çré Kåñëa? Çréla Viçvanätha Cakravarté Öhäkura remarks
that unless one is very highly elevated in loving the Supreme
Personality of Godhead, one cannot see Him as He is.
Paramätmä is neither Çré Kåñëa in Våndävana nor Lord Näräyaëa in

Vaikuëöha. Paramätmä has never resided in Våndävana or Vaikuëöha,
the original home of all existence, nor will He ever reside there. This is
explained in the following purport excerpt:
The Paramätmä manifestation is also a temporary, all-pervasive

aspect of the Kñérodakaçäyé Viñëu. The Paramätmä manifestation
is not eternal in the spiritual world. Therefore the factual Absolute

Truth is the Supreme Personality of Godhead Kåñëa. He is the
complete energetic person, and He possesses different separated
and internal energies.
Although Lord Paramätmä utters the words ‘our original home,’ He

has never been there, nor have the conditioned souls of this world been
there. The discernment that the souls of this world have not fallen from
the spiritual world is explained in the next section.
No Going Back and Forth

The original home of the living entity and the Supreme Personality
of Godhead is the spiritual world. In the spiritual world both the
Lord and the living entities live together very peacefully. Since
the living entity remains engaged in the service of the Lord, they
both share a blissful life in the spiritual world. However, when the
living entity wants to enjoy himself, he falls down into the material
world. Even while in that position, the Lord remains with him as
the Supersoul, his intimate friend.
It is certainly true that the constitutional home of the living entity is

in the spiritual world, but it is not that the same living entity goes back
and forth between the spiritual and material worlds. In his translations,
purports, and lecture below, Çréla Prabhupäda states that there are two
categories of living entities:
The living entities, the jévas, are divided into two categories.
Some are nitya-mukta, eternally liberated, and others are eternally
conditioned.
The first category is that of the eternally liberated living entities,

those who are in the spiritual world, and they are never overwhelmed
by mäyä. They never desire to gratify their own senses; they only desire
Kåñëa’s happiness.
Those who are eternally liberated are always awake to Kåñëa

consciousness, and they render transcendental loving service at
the feet of Lord Kåñëa. They are to be considered eternal associates

of Kåñëa, and they are eternally enjoying the transcendental bliss
of serving Kåñëa.
The second category is that of the perpetually conditioned souls of

this world, who have yet to become pure devotees and join the eternally
liberated souls in the kingdom of God.
Apart from the ever-liberated devotees, there are the conditioned

souls, who always turn away from the service of the Lord. They are
perpetually conditioned in this material world and are subjected to
the material tribulations brought about by different bodily forms
in hellish conditions.
The nitya-baddhas are always conditioned by the external energy,

and the nitya-muktas never come in contact with the external
energy. Sometimes, an ever-liberated personal associate of the
Supreme Personality of Godhead descends into this universe
just as the Lord descends. Although working for the liberation of
conditioned souls, the messenger of the Supreme Lord remains
untouched by the material energy. Generally, ever-liberated
personalities live in the spiritual world as associates of Lord Kåñëa,
and they are known as kåñëa-päriñada, associates of the Lord. Their
only business is enjoying Lord Kåñëa’s company, and even though
such eternally liberated persons come within this material world
to serve the Lord’s purpose, they enjoy Lord Kåñëa’s company
without stoppage. The ever-liberated person, who works on Kåñëa’s
behalf, enjoys Lord Kåñëa’s company through his engagement.
(Çré Caitanya-caritämåta, Madhya-lélä 22.14–15, purport)
sväàça-vibhinnäàça-rüpe haïä vistära

ananta vaikuëöha-brahmäëòe karena vihära
So Kåñëa is both in the spiritual world and the material
world. Because we represent Kåñëa, we are in this brahmäëòa –
conditioned. But there are many living entities who are eternally
liberated. They never come to this [world]. Just like the ocean and
the rivers. In the river you will find fishes and in the ocean you will
find fishes. Sometimes it may be that the fishes of the river may go
to the ocean, but the fishes of the ocean never come to the river –
never come to the river. There is no place for them.
sei vibhinnäàça jéva-dui ta’ prakära
eka-’nitya-mukta’, eka-’nitya saàsära’
Now, this energy manifested as the living entities; they are also
two kinds. What are they? Eka-nitya-mukta. One class of living
entities, they are eternally liberated. Just like the fishes in the
ocean. Take the ocean as the place of liberation. That individuality
is there. And that individuality is reciprocated between Kåñëa
and the individual souls. They are called nitya-mukta, eternally
liberated. And the other class, who are just like in the river fishes,
they are called nitya-baddha. Their, I mean to say, limited sphere is
in the river or in the pond or in the well.
(Lecture on Çré Caitanya-caritämåta, Madhya-lélä 22.6.
New York, January 8, 1967)
In this way, Çréla Prabhupäda clarifies that eternally liberated souls

never become conditioned, and the souls in this world were never
previously residents of the spiritual world. It is by great fortune that
by the process of bhakti-yoga under proper guidance, conditioned souls
also can join the Supreme Lord.
We’ve Not Yet Spoken with Our Supreme Father

It may appear from the statement below that the conditioned souls
have previously conversed with Kåñëa directly:
We are very proud of our senses. But these senses are given just
like a boy is given some plaything by the father; similarly, we
wanted to enjoy this material world. Therefore our material senses
are awarded: “All right, you enjoy. You just have experience of this
material world, and when you get experience that ‘I am not happy,’
then you shall come back again to Me.”
(Lecture on Bhagavad-gétä 2.55–58. New York, April 15, 1966)
Directly hearing from the Lord or directly discussing with the Lord
is only possible for the great devotees – those who are free from the
propensity to enjoy the material senses. Why, then, does Prabhupäda
seem to say that Kåñëa is speaking directly to a conditioned soul who has
turned away from Him?
This is another example of çäkhä-candra-nyäya, the logic of the

moon on the branch. Çréla Prabhupäda writes in one of his purports
from the Caitanya-caritämåta: “First a child is shown the branches of
a tree, and then he is shown the moon through the branches. This is
called çäkhä-candra-nyäya. The idea is that first one must be given a
simpler example. Then the more difficult background is explained” (Çré
Caitanya-caritämåta, Madhya-lélä 21.31, purport).
Because Jéva-tattva cannot be truly understood by one who thinks,
“I am a lady” or “I am a lad,” therefore, having mercifully descended
to this world of materialistic persons who were fully absorbed in the
concepts of “I am this body and everything in relation to this body is
mine,” Prabhupäda is giving an indication here – God is our father, He
loves us, and He wants us to seek His shelter and become happy.
Factually, when we conditioned souls reach perfection in our devo
tional life, we will meet Çré Kåñëa in His abode for the first time. This
is explained below, in Prabhupäda’s Kåñëa, The Supreme Personality of
Godhead:
The mature devotees, who have completely executed Kåñëa con

sciousness, are immediately transferred to the universe where
Kåñëa is appearing. In that universe the devotees get their first
opportunity to associate with Kåñëa personally and directly.
This conclusive quote confirms that when the conditioned soul

becomes free from mäyä’s clutches, he will attain the spiritual abode of
the Lord and associate with Him for the first time.
Back Home, Back to Godhead

The material creation by the Lord of creatures (Viñëu) is a chance
offered to the conditioned souls to come back home, back to
Godhead.
Çréla Prabhupäda has made the phrase “Back Home, Back to

Godhead” quite well-known throughout the world. This phrase may
seem to mean that the souls of this world were previously in Goloka
Våndävana, they left there, and now they must return there. We hope
that the discussion below helps to clarify the meaning of ‘returning
home, Back to Godhead’:
In Våndävana, in 1993, a senior disciple of Çréla Prabhupäda asked
Çréla Näräyaëa Gosvämi Maharajá, “What did Çréla Prabhupäda mean
when he said, ‘Back to home, back to Godhead?’”
Using that disciple’s own life as an analogy, Çréla Näräyaëa Gosvämi
Mahäräja explained that although her son was born and raised in
Våndävana, India, he considers himself American – because his mother
is American. When the school holidays begin, he tells his friends and
classmates at the Våndävana Gurukula, “I am going home.”
Similarly, Çréla Prabhupäda’s famous phrase “Back Home, Back to
Godhead” helps the conditioned souls to think of the Supreme Lord
as their father, and wherever their father resides is home. This phrase
helps us to understand that Kåñëa is not impersonal, and that His home
is our rightful home. This is explained in the excerpt below:
Back to Godhead means God is a person, a person like you and

me. Just like your father is a person. That is practical knowledge.
Your father’s father is also a person. His father is also a person. His
father is also a person. Immediately you can understand. Therefore

the supreme father must be a person.
New York, July 25, 1971)
The Lord does not want His sons, the living beings, to suffer the
threefold miseries of life. He desires that all of them come to Him
and live with Him, but going back to Godhead means that one
must purify himself from material infections.
Back to Godhead means one must be completely pure. A slight

impurity will not be allowed.
(Lecture on Çrémad-Bhägavatam 6.1.34–39.
Surat, December 19, 1970)
In two of the three quotes above, the concept of purity is mentioned

along with going back home. This means that in the Lord’s abode there
is no impurity, no impure desire to enjoy separately from Kåñëa. Mäyä
cannot enter the spiritual world.
For Newcomers
The following quote from Çréla Prabhupäda’s lecture may seem
controversial in its contrast to the previous statements regarding the
origin of the living entities, and may even seem to contradict the
previous äcäryas, but in fact it does not.
…because we have also come down from Vaikuëöha some millions

and millions of years ago. Anädi karama-phale. Anädi means ‘before
the creation.’ We living entities, we are eternal. Even the creation is
annihilated after millions and trillions of years, the living entities,
are not annihilated.
(Lecture on Bhagavad-gétä 2.6. London, August 6, 1973)
There is no contradiction between Çréla Prabhupäda and his

guru or parama-guru. Being a pure follower of his parama-guru, Çréla
Bhaktivinoda Öhäkura, he is a pure follower of his statement in Jaiva-
dharma: “Inasmuch as they reside in the spiritual world, mäyä stays far
from them and does not affect them at all.” And of course he himself
has written, “There are Vaikuëöha planets in the spiritual world, and
the devotees there are all liberated. These devotees are akñara, which
means they do not fall down into the material world. They remain
in the spiritual world of the Vaikuëöhas” (Çrémad-Bhägavatam 7.1.35,
purport).
So why, on rare occasions does Prabhupäda speak in such a way in
the above-mentioned London lecture? He answers this himself in his
1968 lecture that is quoted at the beginning of this article: “There is no
contradiction, but different things are there for different classes of men.”
As explained above, he sometimes simplified the concepts of eternality
and “Back Home, Back to Godhead” for a particular audience, for those
new to the Kåñëa conscious path. In this way, we could gradually come
to understand the inconceivable jéva-tattva.
Çréla Näräyaëa Gosvämi Mahäräja has explained that our äcäryas
sometimes give ‘baby-food to babies.’ In other words, they give expla
nation that are easy for aspiring devotees to accsept and understand
according to those devotees’ level of advancement. We have seen that
on very rare occasions Çréla Näräyaëa Gosvämi Mahäräja personally
gives this ‘baby-food’ to his new audiences. For example, at a darsana
in Miami, in 2008, he told a first-time guest, “By chance you have been
thrown to this world from Goloka Vrndavana. The guard of that Goloka
planet, Yogamaya devi, threw us into this world. You are actually a male
or female servant of Sri Sri Radha-Krsna, but you wanted to enjoy sense
gratification and have forgotten your true heritage.”
Vaikun.t.ha Residents Do Not Take the Chance

It is true that jévas always have independence, even in Vaikuëöha…
Constitutionally, every living entity, even if he is in the Vaikuëöha-

loka, has the chance of falling down.
(Letter to Upendra. Tittenhurst,
October 27, 1969)
But those in Vaikuëöha never choose to misuse that independence

and forget Kåñëa. Çréla Prabhupäda’s consistency of philosophical thought
is confirmed below:
Question: When the souls that were never conditioned at all..., do

they also have the independence?
Prabhupäda: Yes, but they have not misused. They know that “I am
meant for Kåñëa’s service,” and they are happy in Kåñëa’s service.
Question: Could they ever misuse it?
Prabhupäda: Yes, they can misuse it also. That power is there. Yes?
Question: Well, I believe you once said that once a conditioned soul
becomes perfected and gets out of the material world and he goes
to Kåñëa-loka, there’s no possibility of falling back.
Prabhupäda: No, there is possibility, but he does not come. Just like
after putting your hand in the fire, you never put it again if you are
really intelligent. So those who are going back to Godhead, they
become intelligent.
(Lecture on Çré Caitanya-caritämåta,
Ädi-lélä 7.108. Francisco, 1967)
There are Vaikuëöha planets in the spiritual world, and the

devotees there are all liberated. These devotees are akñara, which
means they do not fall down into the material world. They remain
in the spiritual world of the Vaikuëöhas. They are also persons
like us, but they are eternal persons, complete with full knowledge
and bliss. That is the difference between them and us. That is
tattva-jïäna. In other words, these associates of the Lord, Jaya
and Vijaya, descended to the material world to serve the Lord by
fulfilling His desire to fight. Otherwise, as Mahäräja Yudhiñöhira
says, açraddheya iväbhäti: the statement that a servant of the Lord
could fall from Vaikuëöha seems unbelievable.
No Wrong in Vaikun.t.ha Devotees

The previous purport tells us that Yudhiñöhira Mahäräja said, “The
statement that a servant of the Lord could fall from Vaikuëöha seems
unbelievable.” The purport states that all the residents of Vaikuëöha
are eternal, and full of bliss and knowledge. Although the following
purport is not contradictory, it may initially appear to contradict
Yudisthira’s words.
In the Bhakti-sandarbha by Çréla Jéva Gosvämé, there is a quotation

from the Skanda Puräëa admonishing that a person who eats grains
on Ekädaçé becomes a murderer of his mother, father, brother, and
spiritual master, and even if he is elevated to a Vaikuëöha planet,

he falls down.
(Caitanya Caritämåta, Ädi-lélä 15.9, purport)
In effect, Prabhupäda is saying, “Even if one thinks himself a perfect

transcendentalist, qualified to be a resident of Vaikuëöha, he should
not neglect Ekädaçé.” Prabhupäda implies that no one should be so
proud as to think that one need not follow Ekädaçé, which is Kåñëa
Himself, manifest in the form of a time period. Çréla Prabhupäda wrote
this statement as a warning to aspiring devotees about the gravity
of following the Ekädaçé fast – not that pure devotees, once having
attained Vaikuëöha, fall down.
Even in This World, True Devotees Do Not Fall

True devotees remain in their sublime position, even in this world,
what to speak of the spiritual world. In a cursory first reading of the
following passages from the Caitanya-caritämåta, the contrary seems to
be presented, but we will soon see that there is no contradiction.
There, Çré Caitanya Mahäprabhu’s associate Svarüpa Dämodara
Gosvämé, a pure devotee, seems to imply that even he may fall from his
position by hearing impersonalist (Mäyäväda) philosophy. Bhagavän
Äcärya had requested Svarüpa Dämodara Gosvämé to hear a commentary
upon Vedänta from his Mäyävädé brother, Gopäla. Somewhat angry,
Svarüpa Dämodara Gosvämé replied as follows. “When a Vaiñëava
listens to the Çäréraka-bhäñya, the Mäyäväda commentary upon
Vedänta-sütra, he gives up the Kåñëa conscious attitude that the Lord
is the master and the living entity is His servant. Instead, he considers
himself the Supreme Lord.
maha-bhagavata yei, kåñëa prana-dhana yara

mäyäväda-sravane citta avasya phire tanra.
The Mäyäväda philosophy presents such a jugglery of words that

even a highly elevated devotee who has accepted Kåñëa as his
life and soul changes his decision when he reads the Mäyäväda
commentary on Vedänta-sütra.
Svarüpa Dämodara Gosvämé is the most beloved follower of

Mahäprabhu, and in kåñëa-lélä he is none other than Çrématé Rädhäräëé’s
dearmost sakhé, Lalitä-devé. When such an exalted Vaiñëava refers to

the possibility that even he may fall down, he does so out of humility, or
joke, or warning to others. Svarüpa Dämodara Gosvämé is cautioning the
neophyte Vaiñëava, who may artificially believe himself to be advanced
and invulnerable. If that neophyte hears Mäyäväda philosophy, he may
lose his tenuous faith in Kåñëa as the Supreme Person.
Further on, Svarüpa Dämodara Gosvämé reveals his true, underlying
reason for not wanting to listen to Mäyäväda philosophy: his heart breaks
when he hears any offense to his beloved Lord Kåñëa.
The conversation continues in the following passage:
In spite of Svarüpa Dämodara’s protest, Bhagavän Äcärya

continued, “We are all fixed at the lotus feet of Kåñëa with our
hearts and souls. Therefore the Çäréraka-bhäñya cannot change our
minds.”
Svarüpa Dämodara replied, “Nevertheless, when we hear
the Mäyäväda philosophy, we hear that Brahman is knowledge
and that the universe of mäyä is false, but we gain no spiritual
understanding. The Mäyävädé philosopher tries to establish that
the living entity is only imaginary and that the Supreme Personality
of Godhead is under the influence of mäyä. Hearing this kind of
commentary breaks the heart and life of a devotee.”
(Çré Caitanya-caritämåta, Antya-lélä 2.96–99)
- and ’Siva Also Do Not Fall

Brahma
These are examples. Brahmä became attracted with his daughter.
Lord Çiva became attracted with the beauty of Mohiné-mürti, even
in the presence of his wife. So this sex life can be controlled only
by becoming Kåñëa conscious.
(Room Conversation. Bombay, January 7, 1977)
The above passage may seem to imply that even Lord Brahmä and
Lord Çiva, who are both pure devotees, can become bewildered by
mäyä. However, the pastimes of Brahmä and Çiva wherein they appear
to be attracted by mäyä are only meant to instruct conditioned souls.
Brahmä and Çiva occupy the highest posts in the universe – as the
creator and the destroyer respectively – and conditioned souls sometimes
desire such high posts. In the following conversation, Çréla Prabhupäda
cautions his audience about desiring any exalted position in this world,
for all material situations are fraught with the miseries offered by mäyä.
Çréla Prabhupäda encourages his audience to desire only pure devotion
to Lord Kåñëa.
Devotee: It says here that a pure devotee like Haridäsa Öhäkura

would not fall victim to Mäyädevé’s temptations, but even Lord
Brahmä, Lord Çiva, might fall victim. I always thought that they
were pure devotees of the Lord.
Prabhupäda: No. They are pure devotees, but they are guëävatära
(presiding deities of the modes of nature). Just like Lord Brahmä
is the supreme personality within this material universe. He’s
the father of all living entities. So they are pure devotees. Of
course, if we very scrutinizingly study, Haridäsa Öhäkura is, in
devotional service, in a greater position than Brahmä, although he
is considered the incarnation of Brahmä – Brahmä Haridäsa.
So we should not be disturbed when we see Lord Brahmä
and Lord Çiva are captivated in that way. We should take this
instruction, that is, “Lord Brahmä or Lord Çiva become victim of
mäyä sometimes, what to speak of us? Therefore we shall be very,
very careful. There is chance of fall-down even in the status of
Brahmä and Çiva, what to speak of ordinary persons. Therefore
we should be very strongly inclined to Kåñëa consciousness like
Haridäsa Öhäkura. Then we shall be able very easily to overcome
the allurement of mäyä.” That is to be understood. Not that
“Brahmä showed weakness. He is weak or he is less.” No. That is
for our instruction.
(Lecture on Bhagavad-gétä 2.62–72.
Los Angeles, December 16, 1968)
These quotes show that Brahmä and Çiva, as pure devotees of Kåñëa,
assist the Lord in giving His instructions to the souls of this universe.
The sages like Maréci were not in the wrong in submitting their
protests against the acts of their great father [Brahmä]. They knew
very well that even though their father committed a mistake, there
must have been some great purpose behind the show; otherwise
such a great personality could not have committed such a mistake.
It might be that Brahmä wanted to warn his subordinates about
human frailties in their dealings with women.
The illusory, material energy is represented by Durgädevé, who is

the wife of Giréça, or Lord Çiva. Durgädevé could not captivate Lord
Çiva’s mind, but now that Lord Çiva wanted to see Lord Viñëu’s
feminine form, Lord Viñëu, by His mystic power, would assume
a form that would captivate even Lord Çiva. Therefore Lord Viñëu
was grave and at the same time was smiling.
The Supreme Personality of Godhead knew that because Lord Çiva

is not an ordinary person, he cannot be bewildered even by the
most beautiful woman. Cupid himself tried to invoke Lord Çiva’s
lusty desires in the presence of Pärvaté, but Lord Çiva was never
agitated. Rather, the blazing fire from Lord Çiva’s eyes turned
Cupid to ashes. Therefore, Lord Viñëu had to think twice about
what kind of beautiful form would bewilder even Lord Çiva.
Brahmä and Çiva are not ordinary souls and are not subjected to
temptation. They remain free from the lure of mäyä; rather they are
under the influence of yogamäyä – so what to speak of the residents of
the spiritual abodes of the Lord. In fact, Brahmä and Çiva worship the
residents of the Lord’s abodes, especially the residents of Våndävana.
Other Examples
There are innumerable other examples of personalities in scriptural
history whom conditioned souls like us cannot understand without the
help of pure devotees like Çréla Prabhupäda and his disciplic succession.
For example, Çrémad-Bhägavatam relates the history of Çré Kåñëa’s
associates and personal family members who, just before the Lord’s
disappearance, fought with and killed eachother after having become
intoxicated by drinking rice-wine. In this regard Çréla Visvanätha
Cakravärti Thäkura, whose commentaries are often quoted by Çréla
Prabhupäda, states that this was just like a magic show performed by
the greatest magician, Çré Kåñëa Himself, in order to return them to
their abodes.
Another example is the history of the ‘demon’ Çiçupäla, Kåñëa’s
cousin, who tried to kill Kåñëa and who was finally beheaded by him.
How is it possible that Kåñëa’s cousin could become a demon? In this
regard, Prabhupäda’s Çrémad-Bhägavatam translations and purports
reveal that by entering Kåñëa’s body after being ‘killed’ by Him,

Çiçupäla ‘re-entered’ Vaikuëöha as one of the Lord’s two associates,
Jaya and Vijaya. Moreover, Jaya and Vijaya had never left Vaikuëöha.
According to our äcäryas, their original forms remained in Vaikuëöha
and, in order to fulfill the Lord’s desire for chivalrous fighting, their
expansions played the role of demons in this world.
Another example is the history of Choöa Haridäsa, which is merci
fully translated by Prabhupäda in his Çré Caitanya-caritämrta. In that
history Çré Caitanya Mahäprabhu chastised and rejected His associate,
Choöa Haridäsa, who was in the renounced order and at the same time
looked lustfully at a lady. How is it possible that Mahäprabhu’s dear
associate could fall into lust? Çréla Prabhupäda quotes the version of
his Guru Mahäräja, Çréla Bhaktisiddhänta Sarasvaté Öhäkura, who said
that Çré Caitanya Mahäprabhu, the ocean of mercy, chastised Choöa
Haridäsa, although Choöa Haridäsa was His dear devotee, in order to
establish that one in the devotional line should not be a hypocrite.
Choöa Haridäsa did not actually fall.
Another example is the history of Kälä Kåñëadäsa, who was assigned
by Mahäprabhu’s devotees to carry His waterpot and other belongings
while He travelled through South India. During these travels Kälä
Kåñëadäsa was influenced and allured by gypsies who enticed him with
women. Mahäprabhu’ saved Kälä Kåñëadäsa from this plight but later,
despite Kälä Kåñëadäsa’s tears, He rejected him from His company.
However, even though the Lord rejected him, His confidential devotees
mercifully gave him another chance. They considered, “We want
a person to go to Bengal just to inform Çacémätä about Çré Caitanya
Mahäprabhu’s arrival at Jagannätha Puré.” Thus they engaged him as an
instrument in pleasing the Lord’s pure devotees.
Did Kälä Kåñëadäsa fall from the spiritual world and was then re-
instated? In the spiritual world are no gypsies to allure the eternal,
liberated associates of Çré Kåñëa. Prabhupäda writes in Çré Caitanya-
caritämåta, Madhya-lélä 7.39:
This Kåñëadäsa, known as Kälä Kåñëadäsa, is not the Kälä

Kåñëadäsa mentioned in the Eleventh Chapter, verse 37, of the Ädi-
lélä. The Kälä Kåñëadäsa mentioned in the Eleventh Chapter is one
of the twelve gopälas (cowherd boys) who appeared to substantiate
the pastimes of Lord Caitanya Mahäprabhu. He is known as a great
devotee of Lord Nityänanda Prabhu. The brähmaëa named Kälä
Kåñëadäsa who went with Çré Caitanya to South India and later
to Bengal is mentioned in the Madhya-lélä, Tenth Chapter, verses

62–79. One should not take these two to be the same person.
In this world there are many fortunate souls who come in contact
with Çré Caitanya Mahäprabhu during His manifest pastimes here, and
they all benefit tremendously. They get further purified by contact with
the Lord and His associates, and then attain perfection. Still, they are in
this world because they originally desired to enjoy sense gratification.
That is the teaching in this pastime.
One may inquire why his name is mentioned in Çré Caitanya-
caritämåta, Ädi-lélä 10.145 as being a branch of prema-kalpataru, Çré
Caitanya Mahäprabhu. The answer is given by Çréla Prabhupäda’s guru,
Çréla Bhaktisiddhänta Sarasvaté Öhäkura, in his lecture delivered in
1933 and which is published in Gauòéya, Eleventh Year, Issue Forty-
one, pages 646-648. This was a very important discussion about Choöa
Haridäsa, and Jagäi and Mädhäi, wherein he also shed light on the topic
of Kälä Kåñëadäsa.
He states that Çréman Mahäprabhu had rejected Kälä Kåñëadäsa
at first, but by the mercy of Çréman Nityänanda Prabhu and his own
genuine repentence he was again reinstated as servant of Mahäprabhu.
It was due to Nityänanda prabhu’s mercy alone that he was later added
as a branch of Mahäprabhu’s prema-kalpataru. It is not that he was
previously an eternal associate.
By this pastime Mahäprabhu taught that one has to be extremely
careful while practicing devotional process because until we have
reached perfection we may become allured by Mahäprabhu’s illusory
mäyä. In Çré Caitanya-caritämåta, Madhya-lélä 17.14 Mahäprabhu told
His associates:
“Such a person must be a new man, and he must have a peaceful

mind. If I can obtain such a man, I shall agree to take him with Me.”
Çréla Prabhupäda writes in his purport:
Formerly, when Çré Caitanya Mahäprabhu went to South India,

a brähmaëa named Kälä Kåñëadäsa went with Him. Kälä Kåñëadäsa
fell victim to a woman, and Çré Caitanya Mahäprabhu had to take
the trouble to free him from the clutches of the gypsies. Therefore
the Lord here says that He wants a new man who is peaceful in
mind. One whose mind is not peaceful is agitated by certain drives,
especially sex desire, even though he be in the company of Caitanya

Mahäprabhu… Mäyä is so strong that unless one is determined not
to fall victim, even the Supreme Personality of Godhead cannot
give protection.
The Supreme Lord and His representative always want to give
protection, but a person must take advantage of their personal
contact. If one thinks that the Supreme Personality of Godhead
or His representative is an ordinary man, he will certainly fall
down. Thus Çré Caitanya Mahäprabhu did not want a person like
Kälä Kåñëadäsa to accompany Him. He wanted someone who was
determined, who had a peaceful mind, and who was not agitated
by ulterior motives.
In his lecture of May 3, 2001, Çréla Näräyaëa Gosvämé Mahäräja

supports the version of Çréla Kåñëadäsa Kaviräja and Çréla Prabhupäda
thus:
Çré Caitanya Mahäprabhu’s personal servant, Kälä Kåñëadäsa,

went with Him to South India for about four months. He did not
have a taste for chanting, remembering, or hearing hari-katha, but
he was helping Mahäprabhu. He was very lucky to serve, but he had
no taste. Mahäprabhu was chanting, “Hare Kåñëa, Hare Kåñëa” in
all the temples and making everyone Vaiñëavas, but what became
of His servant?
This fellow had no taste. He had never said to Mahäprabhu, “O,
I want to hear hari-katha.” He never questioned Him and he never
heard His teachings. What became of him? He was attracted by the
Bhaööathäris, gypsy girls, who were so beautiful that in a moment
he gave up Caitanya Mahäprabhu, the Supreme Personality of
Godhead Kåñëa Himself.
And in addition, on November 20, 2001 he said in a discourse:
It was amazing, however, that although Kälä Kåñëadäsa was

traveling with the Lord, Çré Caitanya Mahäprabhu, Mahäprabhu
was not able to help him. This is because Kälä Kåñëadäsa was only
engaged in Mahäprabhu’s external service. He did not inquire from
Him about bhakti, neither did he have taste for His hari-katha,
neither did he have a taste for chanting. In other words, he could
not adopt Mahäprabhu’s inner mood.
The Perfect Remain Perfect

The following quotes show the infallible position of self-realized
devotees who are here in this world. The pure devotees in this world
don’t fall from their position despite the all-pervading lure of mäyä
here. What to speak, then, of those devotees in their forms as residents
of the spiritual world. We can have faith in them, and faith in the world
from which they come.
Pure devotional service is so spiritually relishable that a devotee

becomes automatically uninterested in material enjoyment. That
is the sign of perfection in progressive devotional service. A pure
devotee continuously remembers the lotus feet of Lord Çré Kåñëa
and does not forget Him even for a moment, not even in exchange
for all the opulence of the three worlds.
(Srémad-Bhägavatam 1.5.19, purport)
When Uddhava was fully absorbed in the transcendental ecstasy

of love of God, he actually forgot all about the external world. The
pure devotee lives constantly in the abode of the Supreme Lord,
even in the present body, which apparently belongs to this world.
The pure devotee is not exactly on the bodily plane, since he is
absorbed in the transcendental thought of the Supreme.
(Srémad-Bhägavatam .3.2.6 purport)
Question: Prabhupäda, a devotee, very often, after chanting, they

develop very, very high. I see a lot of devotees; they fall down back
to the mäyä. What is the reason?
Prabhupäda: He is not a devotee. He is pretending to be a devotee.
One who is a devotee never falls down. There are so many false
devotees. He falls down.
(Morning Walk. Toronto, June 21, 1971)
Question: Often the devotee thinks that he’s more unhappy than
the karmés, because he knows he’s unhappy.
Prabhupäda: Then that means he is not a devotee.
Question: He’s not a devotee.
Prabhupäda: Yes. He’s not a devotee. Devotee means, the first sign
will be that he is happy. Brahma-bhütaù prasannätmä (Bhagavad-
gétä 18.54). If he’s not prasannätmä, he’s a rascal. He has not even
entered devotional life. He’s outside. That is the test. Just like
Dhruva Mahäräja. When he saw Viñëu, he said, “Everything

is all right. I don’t want anything. Svämin kåtärtho ’smi.” That is
Vaiñëava. And if he is still in want or unhappiness, that means he
has no spiritual life at all. He is simply making a show.
(Morning Walk. Melbourne, April 24, 1976)
The link connecting these four quotes is this concept of ‘higher

taste’. Çréla Prabhupäda explains that perfect devotees experience the
higher taste of service to Çré Kåñëa, and therefore the allure of mäyä
simply does not attract them. Those who have not actually reached that
relishable higher taste will still have a taste for material enjoyment.
Mäyä still has the power to attract the aspiring devotee away from the
path of devotion.
The third-class person in Kåñëa consciousness may fall down, but

when one is in the second class he does not fall down, and for
the first-class person in Kåñëa consciousness there is no chance of
falling down.
Bhagavad-gétä 9.3, purport)
There is no possibility that a first-class devotee will fall down, even

though he may mix with non-devotees to preach.
(Çré Caitanya-caritämåta, Madhya-lélä 22.71, purport)
A false guru will fall prey to mäyä, whereas a bona fide guru, the true
devotee, never forgets Kåñëa for even a moment. Such a guru can bring
his disciples, followers, and audiences to his own level of perfection.
Çréla Prabhupäda has written in the conclusion of his purport to
Nectar of Instruction, Verse Five: “One should not become a spiritual
master unless he has attained the platform of uttama-adhikäré [first-
class devotee]. A neophyte Vaiñëava or a Vaiñëava situated on the
intermediate platform can also accept disciples, but such disciples must
be on the same platform, and it should be understood that they cannot
advance very well toward the ultimate goal of life under his insufficient
guidance. Therefore a disciple should be careful to accept an uttama-
adhikäré as a spiritual master.”
“Devarsi Narada is an example of the topmost uttama-bhägavata.
Sukadeva Gosvämé belongs to the intermediate stage of uttama-
bhägavatas (nirdhuta-kasaya). Çré Narada in his previous birth as the
son of a maidservant is an example of the preliminary stage of uttama-
bhägavatas (mürcchita-käçayä). The association and mercy of these
three kinds of maha-bhägavatas is the cause of the manifestation of

çraddhä” (Çré Bhakti-rasämåta-sindhu-bindu, Verse 3, Çré Bindu-vikäçiné-
våtti, comment).
Our Original Position

To illustrate the conditioned souls’ turning away from their inherent
love and service to Kåñëa, Çréla Prabhupäda gives the analogy of sparks
falling out of a fire. This analogy refers to the jévas in the taöasthä region
who turn away from their inherent nature.
It is stated in several places that the living entities are like sparks
of a fire, and the Supreme Personality of Godhead is like the fire
itself. If the sparks somehow or other fall out of the fire, they lose
their natural illumination; thus it is ascertained that the living
entities come into this material world exactly as sparks fall from a
great fire. The living entity wants to imitate Kåñëa and tries to lord
it over material nature in order to enjoy sense gratification; thus
he forgets his original position, and his illuminating power, his
spiritual identity, is extinguished.
The Supreme Lord is infinitely greater than fire, and therefore the
above-mentioned analogy is not fully accurate; still, mundane analogies
give us at least an initial glimmer of understanding. In this connection,
the phrases ‘fall out of the fire,’ ‘lose their natural illumination,’ ‘forgets
his original position,’ and ‘his spiritual identity is extinguished’ do not
mean to say that the soul fell to this world from Vaikuëöha or Goloka
Våndävana. Rather, the phrases are further examples of the moon-on-
the-branch logic.
In the Kåñëa book quote above, the words ‘forgets his original
position’ imply that love of Kåñëa, pure Kåñëa consciousness, is
inherent, or latent, in our soul, just as the almond oil is inherent in the
almond, the ghee is inherent in the milk, and the tree is inherent in its
seed. Çréla Prabhupäda confirms this conclusion in the following letter:
Regarding your question – “What does it mean: ‘We are all

originally Kåñëa conscious entities?’ We are always with Kåñëa.
Where is Kåñëa not present? So how can you say that we were not
before? You are always with Kåñëa, and when we forget this fact we
are far, far away from Him. In the Éçopaniñad it is clearly stated, tad
dure tad vantike – He is very far away, but He is very near as well.
(Letter to Upendra. Los Angeles, July 15, 1970)
So this forgetfulness is our fall-down. It can take place at any

moment, and we can counteract this forgetfulness immediately by
rising to the platform of Kåñëa consciousness.
(Letter to Upendra. Los Angeles, July 15, 1970)
The following excerpt also includes the words ‘forget’ and ‘original,’
and it further establishes their meaning in the context of jéva-tattva, the
truth of the soul:
You are Christian; you can change your faith tomorrow. The
Sanskrit word religion does not mean faith. Religion means the
original characteristic. That is called religion. So the original
characteristic means that it cannot be changed. That quality, that
characteristic, is always with us. The Vedic version is that the
living entity is an eternal servant of God. When he forgets this
relationship, that he is the eternal servant of God, this means that
his material existence begins.
(Lecture at St. Pascal’s Franciscan Seminary.
Melbourne, June 28, 1974)
As Prabhupäda explains above, in discussing jéva-tattva the word

‘original’ means ‘unchangeable’ or ‘that which is inherent or dormant in
us.’ This is further confirmed in the following statement:
Since Kåñëa consciousness is inherent in every living entity,

everyone should be given a chance to hear about Kåñëa. Simply by
hearing and chanting – çravaëaà kértanam – one’s heart is directly
purified, and one’s original Kåñëa consciousness is immediately
awakened.
(Nectar of Devotion, Verse 4, purport)
Our Natural Position

In the quotes below, Çréla Prabhupäda uses the phrase ‘natural
position’ to explain the soul’s inherent nature to be Kåñëa conscious,
just as ghee is inherent in milk or almond oil is inherent in the almond.
Eternally conditioned means... We cannot be eternally conditioned,

because we are part and parcel of Kåñëa. Our natural position
is ever liberated, eternally liberated. But because we wanted to
imitate Kåñëa, we wanted to become Kåñëa as the Mäyävädés want
to do, therefore [we are conditioned.] In the spiritual world, Kåñëa
is the only enjoyer.
Mäyäpur, June 20, 1973)
The word ‘regaining’ below has the same meaning as ‘reviving.’

In connection with jéva-tattva, ‘to revive’ means to awaken what is
inherent, as the tree is inherent within the seed.
Below, Çréla Prabhupäda explains how the soul’s natural position,
his inherent and dormant potency for Kåñëa consciousness, is eternally
present within.
There are certain prescribed methods for employing our senses

and mind in such a way that our dormant consciousness for loving
Kåñëa will be invoked, as much as the child, with a little practice,
can begin to walk. One who has no basic walking capacity cannot
walk by practice. Similarly, Kåñëa consciousness cannot be aroused
simply by practice. Actually there is no such practice. When we
wish to develop our innate capacity for devotional service, there
are certain processes which, by our accepting and executing them,
will cause that dormant capacity to be invoked. Such practice is
called sädhana-bhakti.
(Nectar of Devotion, Chapter 2)
Here is another analogy showing how ‘natural’ means that some
thing is present in a latent stage, but has not yet developed. Prabhupäda
explains this as follows:
Prema is not something you have to get outside. It is already there.

Just like a young boy, young girl. As soon as they meet, there
is natural attraction. That is already there. It is not that he has
brought this attraction, purchased it from some shopkeeper. No. It
is already there. Simply by combination it becomes aroused. That’s
all. Similarly, kåñëa-prema is there.
This final quote below concludes the theme of Part Three of Journey
of the Soul: the spirit souls in this world have yet to manifest their
spiritual forms, which are now lying in seed.
In further reference to your question about the form of the spirit

soul of the conditioned living entity, there is a spiritual form
always, but it develops fully only when the living entity goes back
to Vaikuëöha. This form develops according to the desire of the
living entity. Until this perfectional stage is reached, the form is
lying dormant like the form of the tree is lying dormant in the
seed.
(Letter to Rüpänuga. Los Angeles, August 8, 1969)
The above-mentioned quotes establish that once we become pure

devotees by taking shelter of Çré Kåñëa’s associate, the bona fide self-
realized spiritual master, and by following the process of bhakti-yoga,
we develop our spiritual forms. Then we, like all the other residents of
Vaikuëöha and Goloka Våndävana, reside there for eternity in unlimited
happiness.
We can have faith in that realm, as stated by Çréla Prabhupäda’s
paratpara-guru, Çréla Bhaktivinoda Öhäkura, in his Jaiva-dharma
(Chapter Sixteen): “Inasmuch as they reside in the spiritual world, mäyä
stays far from them and does not affect them at all. Always absorbed in
the bliss of serving their worshipable Lord, they are eternally liberated
and completely unaware of material happiness and distress. Their life
is love alone, and they are not even conscious of misery, death or fear.”
Part Four
overview
O verview
An End Note From The Editors
T here are two categories of vibhinnäàça jévas,

not three. The jévas who are manifest in the
spiritual world are eternally liberated (nitya-mukta)
vibhinnäàça jévas; and the jévas who manifest in the
taöasthä region and who look from there towards
the spiritual world are also eternally liberated
(nitya-mukta) vibhinnäàça jévas. The jévas who
look towards the material world from the taöasthä
region are called conditioned souls, nitya-baddha
(or nitya-saàsära) vibhinnäàça jévas.
Although the jévas manifested by Baladeva
and His expansions in the spiritual worlds are
eternal associates (nitya-päåsadas), they are tech
nically vibhinnäàça-tattva, or vibhinnäàça jévas.
Jaiva-dharma states, “When He (Kåñëa) is situated
in the jéva-çakti, He manifests His svarüpa as
Baladeva.” It also states, “Innumerable nitya-
päåsada jévas manifest from Çré Baladeva Prabhu
to serve Våndävana-vihäré Çré Kåñëa as His eternal
associates in Goloka Våndävana, and others mani
fest from Çré Saìkarñaëa to serve the Lord of
Vaikuëöha, Çré Näräyaëa, in the spiritual world.”
Evidence that there are two kinds of jéva is
given in the discourse entitled “Origin of the
Living Entity” as follows:
sei vibhinnäàça jéva – dui ta’ prakära

eka – ‘nitya-mukta’, eka – ‘nitya-saàsära’
‘nitya-mukta’ nitya kåñëa-carane unmukha
‘kåñëa-päriñada’ näma, bhuïje sevä-sukha
The living entities [jévas] are divided into two categories. Some are
eternally liberated and others are eternally conditioned. Those who
are eternally liberated are always awake to Kåñëa consciousness,
and they render transcendental loving service at the feet of Kåñëa.
They are eternal associates of Kåñëa, and eternally enjoy the
transcendental bliss of serving Him.
“Origin of the Living Entity” also quotes Çréla Jéva Gosvämé:
tad evam anantä eva jéväkhyäs taöasthäù çaktayaù

tatra täsäà varga-dvayam eko vargo’ nädita eva bhagavad-
unmukhaù anyas tv anädita eva bhagavat-paräìmukhaù
svabhävatas tadéya-jïäna-bhävät tadéya-jïänäbhävät ca
Thus the Lord’s marginal potency is comprised of individual

spirit souls. Although these individual spirit souls are limitless
in number, they may be divided into two groups: (1) the souls
who from time immemorial are favorable to the Supreme Lord;
and (2) the rebellious souls who from time immemorial are
averse to the Supreme Lord. One group is aware of the Lord’s
glories and the other group is not aware of them.
Çréla Jéva Gosvämé continues:
tatra prathamo ‘ntaraëgä-çakti-viläsänugåhéto / nitya-bhagavat-

parikara-rüpo garuòädikaù / thoktaà pädmottara-khaëòe tri-
pad-vibhüter / lokas tu ity adau bhagavat-sandarbhodähåte
asya ca taöasthatvaà jévatva-prasiddher éçvaratva-koöäv apraveçät
The first group consists of Garuòa and the other eternal

associates of the Lord. These devotees take shelter of the Lord’s
internal potency and enjoy pastimes with Him. They reside in
the spiritual world, which will be described in the Bhagavat-
Overview 215
sandarbha (Anuccheda 78). They are termed as ‘taöasthä’ because

they are famous as jévas and they do not enter the category of
Éçvara (God).
When the word ‘taöasthä’ is used to refer to the eternal associates,

as mentioned in the verse above, it does not mean that such souls have
a tendency to look towards either the spiritual world or the material
world. They are too far away from mäyä to see it. In this connection it
means that they are very close to being God in the sense that they have
qualities like God’s – but they are not God. They are qualitatively one
with Him as confirmed in all the Vedic scriptures (säkñäd-dharitvena
samasta-çästraih), and at the same time they are His most confidential
servants (kintu prabhor yaù priya eva tasya).
They are close to being God in quality, but they are not God because
(1) He is vibhu (unlimited) and they are aëu (infinitesimal), and (2) He
is the energetic source of all energies and they are always His energy.
They are not God and they are not made of mäyä-çakti; they are pure,
transcendental, and free from material qualities. Thus they are called
taöasthä, or situated in the marginal category.
A problem in harmonizing the various references of the word
taöasthä in its different contexts arises from daily usage and emotional
connotations associated with it. Many of us may not be familiar with
taöasthä in reference to Kåñëa’s eternal associates, and therefore we see
the word as minimizing their greatness and making them somewhat
equal to us nitya-baddhas. We tend to think like this when we read Çréla
Bhakivinoda Öhäkura’s beautiful explanation in Jaiva-dharma, Chapter
Sixteen, stating that the jévas manifest by Baladeva in the spiritual
world and the jévas manifest by Mahä-Viñëu in the taöasthä region are
essentially the same in quality. Chapter Sixteen states:
These nitya-pärñadäs are eternally engaged in serving their

object of worship, the Supreme Godhead, who is absorbed in rasa
… They are forever extremely spiritually potent, being imbued
with the cit-çakti of the Lord. They have no connection with mäyä
– they are even unmindful of her existence … Prema being their
life and soul, they do not even know that lamentation, death, or
fear actually exist.
Also, countless, infinitesimal jévas emanate from Käraëodakaçäyé
Mahä-Viñëu, lying within the Causal Ocean, whose glance impreg
nates the mäyä-çakti. As these jévas are the neighbours of mäyä, they
witness her variegatedness. The symptoms of the jévas as discussed

earlier are also present in these jévas. However, because they are
minuscule in size and situated at the margin, their constitutional
nature is to look at both the material world and the spiritual sky.
Their marginal condition makes them vulnerable because – up to
this point of time – they have not been reinforced with cit-bala, the
strength of spiritual potency, by the mercy of the Supreme Lord,
their worshipable object.
A necessity therefore arises to consider the alternative interpretation

of taöasthä mentioned by Çréla Jéva Gosvämé, which glorifies the
qualitative oneness of the nitya-päåsada jévas with God, and their
intimate, confidential relationship with Him. We need not be limited to
the understanding of taöasthä which refers to a provisional concept of
the geographical location of origin. The Sanskrit language is extremely
deep and no one word has only one meaning. The understanding
associated with taöasthä as a ‘place’ does not preclude the way in which
it has been used by Çréla Jéva Gosvämé and Çréla Kåñëadäsa Kaviräja
Gosvämé.
When we hear or read, “Garuòa, the great bird-carrier of Lord
Viñëu, the nitya-siddha päåsada of the Lord, is a taöasthä-çakti jéva,” we
may say, “That is absurd apasiddhänta.” This may be because we feel we
are being told to believe that Garuòa emanated from Mahä-Viñëu in the
region between the spiritual and material worlds. On the basis of that
interpretation of the word, it is of course absurd apasiddhänta.
As mentioned above, Çréla Bhaktivinoda Öhäkura explains in Jaiva-
dharma that the nitya-päåsada jévas manifested from Baladeva and the
jévas manifest in the taöasthä region from Käraëodakaçäyé Viñëu are
essentially the same in quality: “Although they have all the qualities
of the [nitya-päåsada] jévas I have already described, because of their
minute and marginal nature, they sometimes look to the spiritual
world, and sometimes to the material world.”
Of course, to respect the eternal associates as being far superior
to us in every respect is healthy, advantageous, and positive. Still, on
a theoretical level, to say the associates of the Lord are not technically
vibhinnäàça jévas creates the necessity of making another special
category for them in addition to the standard two types of expansions,
namely svaàça and vibhinnäàça. With the exception of käyavyüha-rüpa
(direct expansions of Çré Rädhä), there is no extra category mentioned
in the writings of our Gosvämés.
Overview 217
Thus, the vibhinnäàça categorization here applies to those who are

nitya-mukta (i.e. never conditioned [baddha] at any time) and nitya-
baddha (having never been in the spiritual world at any time). The
nitya-mukta category will therefore include nitya-päåsada jévas (eternal
associates), who come from Baladeva, and also the jévas who came from
Käraëodakaçäyé Viñëu, who fortunately looked toward yogamäyä rather
than mahämäyä, and then became associates. According to their sphere
of action they are differently termed as ‘nitya-siddha’ [‘nitya-mukta’]
and ‘sädhana-siddha’ when they are situated in the spiritual realm, and
‘sädhaka’ and ‘nitya-baddha’ when situated in the material realm.
It is stated in Jaiva-dharma, Chapter Fifteen:
Kåñëa establishes Himself in each of His çaktis, and manifests

His svarüpa according to the nature of that çakti. When He is
situated in the cit-svarüpa, He manifests His essential svarüpa,
both as Çré Kåñëa Himself, and also as Näräyaëa, the Lord of
Vaikuëöha; when He is situated in the jéva-çakti, He manifests
His svarüpa as His viläsa-mürti of Vraja, Baladeva; and when He
situates Himself in the mäyä-çakti, He manifests the three Viñëu
forms: Käraëodakaçäyé, Garbhodakaçäyé, and Kñérodakaçäyé.
In His Kåñëa form He manifests all the spiritual affairs to
the superlative degree. In His Baladeva svarüpa as çeña-tattva1,
He manifests nitya-mukta-pärñada-jévas who render eight types
of service to Kåñëa Himself, the origin of çeña-tattva. Again, as
çeña-rüpa Saìkarñaëa in Vaikuëöha, He manifests eight types of
servants to render eight kinds of services as eternally liberated
associates of çeñé-rüpa Näräyaëa.
Mahä-Viñëu, who is an expansion of Saìkarñaëa, situates
Himself in the heart of the jéva-çakti, and as Paramätmä manifests
the jévas in the material world. These jévas are susceptible to the
influence of mäyä, and unless they attain the shelter of the hlädiné-
çakti by Bhagavän’s mercy, it is possible that they will be defeated by
mäyä. The countless conditioned jévas who have been illusioned by
mäyä are under the control of the three modes of material nature.
As stated above, Baladeva is the predominating Deity of jéva-çakti.

He is also the predominating Deity of sandhiné-çakti, which maintains
1 Baladeva is çeña-tattva. This means that He assumes varieties of forms to serve Kåñëa,
and also He manifests as Lord Çeña, who also manifests in various forms for service. For
more information, kindly refer to Çré Caitanya-caritämåta, Ädi-lélä 5.8–11 and 5.123–124.
and manifests all the variegatedness of the spiritual world. He is both.

As stated in Çréla Näräyaëa Gosvämé Mahäräja’s Çré Prabandhävalé,
Chapter Eight:
Kåñëa’s first extension is Baladeva. Kåñëa’s stick, the peacock

feather in Kåñëa’s crown, all of Kåñëa’s paraphernalia, the gopés’
paraphernalia, Våndävana-dhäma – all of these are manifest by
sandhiné-çakti, and the embodiment of that potency is Baladeva
Prabhu. The embodiment of hlädiné-çakti is Rädhikä, and Kåñëa is
the possessor of cit-çakti. These three together are sac-cid-änanda,
the complete form of Kåñëa (eternity, knowledge, and bliss). Neither
Rädhikä nor Baladeva are separate from Him; together They are
one. From Baladeva Prabhu alone, all the eternally perfected
devotees of Kåñëa are manifest.
While the jéva is a manifestation of jéva-tattva, the sandhiné-våtti

[våtti means ‘function’ or ‘activity’] of svarüpa-çakti is present in him.
Like Kåñëa Himself, the pure form of the jéva is by constitution sac-
cid-änanda [Bhagavad-gétä 15.7]. It is stated in Jaiva-dharma, Chapter
Fourteen:
Bäbäjé: Jéva-çakti is the atomic (anu) potency of svarüpa-çakti,

and all three aspects of svarüpa-çakti are present in it to a minute
(anu) degree. Thus, the hlädiné-våtti is always present in the jéva
in the form of spiritual bliss; saàvit-våtti is present in the form of
transcendental knowledge; and sandhiné-våtti is always present in
the jéva’s minute form (as anu-caitanya).
In addition to being the predominating Deity of jéva-çakti and

sandhiné-çakti, Baladeva Prabhu is also the akhaëòa-guru-tattva,
meaning the undivided, original principle of guru. Many merciful
äcäryas in guru-paramparä come to this world and teach us the truths
of the inconceivable jéva.
Çréla Näräyaëa Gosvämé Mahäräja’s writes in his Veëu-géta, Änanda-
varddhiné commentary:
These gopés are of three types: Çrématé Rädhikä’s käya-vyüha, the nitya-
siddha, and the sädhana-siddha gopés. Those who directly appear from
Çrématé Rädhikä are called käya-vyüha. Çrématé Rädhikä expands
Herself in many forms to enrich the flavors of Kåñëa’s pastimes.
Nitya-siddha (eternally perfect) gopés are jéva-tattva appearing from
Baladeva Prabhu. They are never bound by mäyä.
Overview 219
Regarding the gopés and other consorts who are not jévas, as
mentioned in the reference above they are plenary expansions of
svarüpa-çakti Çrématé Rädhikä. We find the following in Çré Caitanya-
caritämåta, Ädi-lélä 4.76–81:
Just as the fountainhead, Lord Kåñëa, is the cause of all incarnations

[svaàça], so Çré Rädhä is the cause of all these consorts. The goddesses
of fortune are partial manifestations of Çrématé Rädhikä, and the
queens are reflections of Her image. The goddesses of fortune are
Her plenary portions, and they display the forms of vaibhava-viläsa.
The queens are of the nature of Her vaibhava-prakäça. The vraja-
devés have diverse bodily features. They are Her expansions [käya-
vyüha rüpa] and are the instruments for expanding rasa. Without
many consorts, there is not such exultation in rasa. Therefore there
are many manifestations of Çrématé Rädhäräëé to assist in the Lord’s
pastimes. Among them are various groups of consorts in Vraja who
have varieties of sentiments and mellows. They help Lord Kåñëa
taste all the sweetness of the räsa dance and other pastimes.
Çréla Näräyaëa Gosvämé Mahäräja has elaborately explained in his

Pinnacle of Devotion, in the chapter entitled “Supreme Chastity,” that
we conditioned jévas of this world can attain the position of sädhana-
siddha as one of the five kinds of sakhés of Çrématé Rädhikä, namely Her
maidservant (nitya-sakhé), under the guidance of Çré Rüpa Maïjaré and
her followers.
References:
Çré Caitanya-caritämåta, Ädi lélä 4.76–81, Ädi-lélä 5.8–11,
Ädi-lélä 5.123–124, Madhya-lélä 8.164, Madhya-lélä 22.9–13
Çré Caitanya Mahäprabhu ké Çikñä (Hindi), 6th Paricched
(Jéva-tattva), p 77–78
Paramätma-sandarbha, Anuccheda 47, 1–2
Veëu-géta, Verses 3–4, Ananda-varddhiné Vyäkhyä
Pinnacle of Devotion, Supreme Chastity
Jaiva-dharma, Chapter 14–17
Bhakti-rasämåta-sindhu 3.2.56 (Däsya-parikäras)
Bhakti-rasämåta-sindhu 3.3.53 (Sakhya-parikäras)
Part Five
About the
authors
' S ri-la
- kura
Bhaktivinoda T. ha
The following is an excerpt from Çréla Bhakti
Prajïäna Keçava Gosvämé Mahäräja’s introduction
to Jaiva-dharma.
‘S réla Bhaktivinoda Öhäkura has broadcast the

transcendental instructions of Çré Caitanya
Mahäprabhu in many different languages. He has
written approximately one hundred books in
Sanskrit, Bengali, Oriya, Hindi, Urdu, and English.
When one sees the list of his books, one can easily
infer that the author was a vastly learned scholar
of many different languages.
I think it necessary at this point to shed some
light on a special feature of the author’s life. Al
though he was a pre-eminent scholar of Western
thought, he was completely free from Western
influences. Western educators say, “Don’t follow
me; follow my words.” In other words, “Don’t do
as I do; do as I say.” The life of Çréla Bhaktivinoda
Öhäkura refutes this principle, for he personally
applied and demonstrated all the instructions
of his books in his own life. Therefore, his in
structions and manner of bhajana are known as
bhaktivinoda-dhärä (the line of Bhaktivinoda).
There is not a single instruction in his books that he did not

personally follow. There is no disparity between his writings and his
life, between his actions and his words. They are one in all respects.
It is natural for readers to be curious to learn about a great per
sonality who possesses such extraordinary character. Modern readers
in particular, who seek to know about any subject, cannot have faith in
an author’s writings without being acquainted with the author himself.
Therefore, I am submitting a few words about Çréla Bhaktivinoda
Öhäkura.
When it comes to discussing the life of great, self-realized per
sonalities who are transcendental to mortal existence, it would be a
mistake to consider their birth, life span, and departure from the vision
of this world to be similar to that of mere mortals. They are beyond
birth and death, they are situated in eternal existence, and their coming
and going from this world is strictly a matter of their own appearance
and disappearance.
Çréla Bhaktivinoda Öhäkura appeared on September 2, 1838, and
thus illuminated the sky of Gauòéya Vaiñëavism. He took birth in a high-
class family in a village named Véra-nagara, which is located within
the Nadiyä district of West Bengal, not far from Çrédhäma-Mäyäpura,
the appearance place of Çré Gauräìga. He disappeared from this world
on June 23, 1914, in the city of Calcutta, at which time he entered the
midday pastimes of Çré Çré Gändharvikä-Giridhäré (Rädhä-Kåñëa), who
are the supreme objects of worship for the Gauòéya Vaiñëavas.
In his brief lifespan of seventy-six years, he instructed the world
by personally carrying out the duties of the four stages of spiritual life:
brahmacärya (celibate student-life), gåhastha (religious householder-
life), vänaprañtha (withdrawal from worldly duties), and sannyäsa
(formal renunciation). He first underwent brahmacärya and obtained
various elevated instructions. After that, he entered gåhastha life and set
an ideal example of how to maintain family members through honest
and noble means. All householders should follow this example.
During his householder life, he travelled all over India as a highly
placed officer in the administration and justice department of the
British government of India. By his exacting discrimination and expert
administrative skills, this great personality managed to regulate and
bring to order even those places that were infamous as lawless states.
In the midst of family duties, he astonished all his contemporaries
by the religious ideal he displayed. Although engaged in pressing
About the Authors 225
responsibilities, he wrote many books in different languages. If the

reader studies the list of his books, he can clearly deduce Bhaktivinoda’s
incredible creative power.
After retiring from his government responsibilities, Çréla Bhaktivinoda
Öhäkura adopted the stage of vänaprastha and intensified his spiritual
practice. At that time, he established an äçrama at Surabhi-kuïja in
Godrumadvépa, one of the nine districts of Navadvépa. He remained
there and performed bhajana for a considerable time.
Later he accepted the life of an ascetic and resided at Svänanda-
sukhada-kuïja, which was nearby. While residing there, he established
the appearance place of Çré Caitanya Mahäprabhu and many other
places of gaura-lélä. In this, he followed the example of Mahäprabhu
and His followers, the Six Gosvämés, who had discovered the birthplace
and other pastime places of Çré Kåñëa.
If Çréla Öhäkura Bhaktivinoda had not appeared in this world, the
pastime places and instructions of Çré Gauräìga Mahäprabhu would
have disappeared from the world. The entire world of Gauòéya Vaiñëavas
will therefore remain indebted to him forever. It is for this reason that
he has been awarded the highest honor in the Vaiñëava community by
being addressed as the Seventh Gosvämé.
’ S ri-’ S ri-mad
Bhaktiveda - nta
Na - ra- yana
- - .- -
Gosvami Maharaja
‘S ré Çrémad Bhaktivedänta Näräyaëa Gosvämé

Mahäräja is the disciple of oà viñëupäda Çré
Çrémad Bhakti Prajïäna Keçava Gosvämé Mahäräja,
who is one of the foremost leading disciples of oà
viñëupäda Çré Çrémad Bhaktisiddhänta Sarasvaté
Prabhupäda.
On February 16, 1921, Çréla Näräyaëa Gosvämé
Mahäräja took his divine birth in the village of
Tewaripur, located near the bank of the sacred
Ganges River in Bihar, India. It was here that
Lord Rämacandra killed the Taraka demon.
Çréla Mahäräja appeared in this world on the
amävasyä (new moon) day. His birth name was
Çréman Näräyaëa Tiwari. He was born in a very
religious Trivedi brähmaëa family, and throughout
his childhood he had many opportunities to regu
larly accompany his father to kértanas and lecture
assemblies.
In February of 1946, he had his first meeting
with his Gurudeva, in Çré Navadvépa Dhäma, West
Bengal. He had traveled there from his village after
meeting a disciple of Çréla Bhaktisiddhänta Sarasvaté Thakura named

Çréla Narottamänanda Brahmacäré, who had been touring in his
area, preaching the message of Çré Caitanya Mahäprabhu. After some
discussions with him, Çréla Mahäräja had become convinced of the
paramount position of the philosophy disseminated by the äcäryas in
the line of Çréla Rüpa Gosvämé. Within days, he had left home to join
the mission of his spiritual master and surrender his life to him.
Arriving in Çré Navadvépa Dhäma, Çréla Mahäräja enthusiastically
joined the annual parikramä. At the end of the parikramä, on Gaura-
pürëimä, he was given both harinäma and dékñä mantras by Çréla Bhakti
Prajïäna Keçava Gosvämé Mahäräja, receiving the name Çré Gaura
Näräyaëa Brahmacäré. Soon afterward, his Gurudeva also awarded him
the title ‘Bhakta-bändhava,’ which means ‘friend of the devotees,’ as he
was always serving the Vaiñëavas in a very pleasing manner.
Over the next seven years he traveled extensively with his
Gurudeva on preaching tours throughout India. In 1952, again on
Gaura-pürëimä, his beloved Gurudeva awarded him initiation into
the sacred order of sannyäsa. In 1954, his Gurudeva gave him charge
of the newly opened temple in Mathurä, Çré Keçavajé Gauòéya Maöha.
Çréla Mahäräja then began to spend part of the year in Mathurä and
the other part in Bengal, serving extensively in both areas. This continued
for the next fourteen years.
His responsibility further increased when Çréla Bhakti Prajïäna
Keçava Gosvämé Mahäräja appointed him vice-president of his
institution, the Çré Gauòéya Vedänta Samiti, as well as editor-in-chief
of its Hindi publications and monthly magazine, Çré Bhägavat Patrikä.
In 1968, his Gurudeva departed from this world and Çréla Mahäräja
personally performed all the necessary ceremonial rituals for his
samädhi. During this time period, as a humble servitor of the Çré Gauòéya
Vedänta Samiti, he began to organize the annual Kärtika Vraja-maëòala
parikramä, which he continues to carry on up to this present day.
Çréla Mahäräja was requested by his Gurudeva to translate the
books of Çréla Bhaktivinoda Thakura from Bengali into his native
language, Hindi. He has carried out this request by translating some of
the Öhäkura’s most prominent books, such as Jaiva-dharma, Caitanya-
çikñämåta, Bhakti-tattva-viveka, Vaiñëava-siddhänta-mälä, to name only
a few. All these books, as well as his translations and commentaries
of other prominent äcäryas of the guru-paramparä, are presently being
translated into English and other languages by his followers. To date,
he has translated and published over eighty books in Hindi, and over
fifty books in English. In addition, many of his English books have
now been translated into other languages, including Spanish, French,
German, Italian, Russian, Portuguese, Chinese, and several Indian
languages.
He continues to lecture in Hindi, Bengali, and English through-
out India and internationally, and all of his discourses are recorded.
Several Hindi lectures have been transcribed, as well as translated
into English and other languages for publication. Additionally,
thousands of his English lectures have been recorded and filmed,
and, they are also being sent as transcriptions, audios, and videos over
the internet to reach hundreds of thousands of fortunate souls.
A significant relationship in the life of Çréla Näräyaëa Gosvämé
Mahäräja is his association with Çréla Bhaktivedänta Svämé
Mahäräja, known throughout the world as Çréla Prabhupäda, the
famous preacher of Gauòéya Vaiñëavism and Founder-Äcärya of
ISKCON, the International Society for Kåñëa Consciousness. They first
met in Calcutta, in 1946, on the occasion of the inauguration of a new
branch of the Gauòéya Vedänta Samiti when they had both come to
render their services. Çréla Prabhupäda Bhaktivedänta Svämé Mahäräja
is one of its founding members.
Çréla Näräyaëa Gosvämé Mahäräja accompanied his Gurudeva to
Jhansi, where Çréla Prabhupäda, or Abhaya Caraëäravinda Prabhu, as he
was formerly known, had been trying to start a Vaiñëava society named
The League of Devotees. A few years later, in the early fifties, he came to
reside in Mathurä at Çré Keçavajé Gauòéya Maöha, on the invitation of his
god-brother, Çréla Bhakti Prajïäna Keçava Gosvämé Mahäräja, and he
remained there for some months. Sharing regular devotional exchanges
and deep discussions of Vaiñëava siddhänta with him, Çréla Näräyaëa
Gosvämé Mahäräja developed a still further intimate relationship with
him during this time period, regarding him both as his çikñä-guru and
bosom friend.
In 1959 Çréla Bhakti Prajïäna Keçava Gosvämé Mahäräja initiated
Abhaya Caraëäravinda Prabhu into the sacred sannyäsa order, giving
him the sannyäsé name and title Çré Çrémad Bhaktivedänta Svämé
Mahäräja, and the ceremony of Vedic fire yajïa and all the rituals
were personally performed by Çréla Näräyaëa Gosvämé Mahäräja. Çréla
Prabhupäda Bhaktivedänta Svämé Mahäräja was already residing in
Våndävana during this period, first at the Vaàçé Gopäla Mandira and
a few years later at the Çré Çré Rädhä-Dämodara Mandira, and Çréla
Näräyaëa Gosvämé Mahäräja would often go there to visit him. He
would cook for him and honor the prasäda with him, and they would
exchange intimate discussions on Vaiñëava philosophy.
When Çréla Prabhupäda went to preach in the West and succeeded
in starting the first Rädhä-Kåñëa temple in America, Çréla Näräyaëa
Gosvämé Mahäräja sent him the first mådaìga drums and karatälas that
he would be using for saìkértana. Çréla Bhaktivedänta Svämé Mahäräja
maintained regular correspondence every month or two with Çréla
Bhakti Prajïäna Keçava Gosvämé Mahäräja and Çréla Näräyaëa Gosvämé
Mahäräja up until 1968, when Çréla Keçava Gosvämé Mahäräja entered
nitya-lélä. After that, he continued to write Çréla Näräyaëa Gosvämé
Mahäräja, until his own divine departure in 1977.
Toward the end of his manifest stay in this world, he requested
Çréla Näräyaëa Gosvämé Mahäräja several times to kindly give his
association to his western disciples and help them to understand
the deep truths of the Vaiñëava philosophy in the line of Çréla Rüpa
Gosvämé. Çréla Näräyaëa Gosvämé Mahäräja humbly agreed to honor
his request, considering him to be one of his worshipable çikñä-gurus.
Çréla Prabhupäda also requested Çréla Näräyaëa Gosvämé Mahäräja to
take complete charge of performing all the rituals for his samädhi after
his departure. Both of these requests clearly demonstrated his firm and
utter confidence in Çréla Näräyaëa Gosvämé Mahäräja.
For three decades since Çréla Prabhupäda’s departure from the vision
of this world in November 1977, Çréla Mahäräja has been unwaveringly
carrying out this final request, by providing insightful guidance and
loving shelter to all who come to him seeking it. Through the medium
of his English books and extensive world touring, he is now giving his
association and divine realizations to Çréla Prabhupäda’s followers and
all other sincere searchers of truth throughout the globe. Although
he is over 88 years of age, he regularly travels throughout India and
abroad, preaching the glories of Çré Caitanya Mahäprabhu and Çré Çré
Rädhä-Kåñëa, and the true glory of ISKCON’s Founder-äcärya Çréla
Prabhupäda and his entire guru-paramparä.
In 2009, the year of the publication of his Gopé-géta discourses,
Çréla Näräyaëa Gosvämé Mahäräja completed his thirtieth world
preaching tour. In many countries, he is invited to prominent Hindu
temples to give lectures on India’s Vedic sanätana-dharma. When he is
in India, he is regularly invited by dignitaries to speak at their spiritual
programs. A prominent member of the Brahma-Madhva-Gauòéya

disciplic succession, he is highly acclaimed throughout India as a
spiritual scholar and teacher, and as a pure devotee of Lord Çré Kåñëa in
the line of Çré Caitanya Mahäprabhu. He is recognized as a strict follower
of Vedic culture, Hindu sanätana-dharma, Vaiñëava etiquette, daivé-
varëäçrama, and bhägavat-bhajana. Most of the notable spiritual scholars
of Mathurä and Våndävana invite him to speak at their assemblies, and
he also invites them to attend programs at his Maöha.
Many Indian government officials, like the DCP (Deputy Com-
missioner of Police) and also many court judges, in Delhi, Bombay,
Calcutta, Mathurä, and elsewhere are his disciples. Many renowned
industrialists and businessmen regularly come to him to inquire about
spiritual life and receive his blessings. Many head püjärés throughout
Vraja-maëòala visit him. The head püjäré of the well-known Rädhä-
Govinda Mandira in Jaipur regularly arranges to bring garlands and mahä-
prasäda from the Deities, especially on the occasions of Çréla Mahäräja’s
commencement of another world tour. This is also true of the püjäré of Çré
Jagannätha Mandira in Puré. The leader of all Lord Jagannätha’s servants,
the Dayitä-pati of Puré, also attends Çréla Mahäräja’s classes when he is
in Puré.
Çréla Näräyaëa Gosvämé Mahäräja has been conducting Vraja-
maëòala parikramä for over fifty years, and, during that time, the heads
of all the villages come to him and pay their respects. He has also been
engaged for several years in organizing the renovation of many holy places
in Våndävana, such as Bhäëòéravaöa in Bhäëòéravana, Kadamba-kyäré
near Nandagräma, Brahma-kuëòa and Surabhi-kuëòa in Govardhana, and
Käliya-ghäöa in Våndävana. His work in this regard is recognized by the
public, the government and the press. For this and his other spiritual
achievements, he was awarded the title Yuga-Äcärya by the heads of the
various villages throughout Vraja-maëòala.
He also leads a Navadvépa-dhäma parikramä every year at the
time of Gaura-pürëimä. At that time he and his sannyäsés are followed
by over 20,000 pilgrims from Bengal, and over 2,000 other Indian and
Western pilgrims. Most of the devotees from Bengal are poor village
people, and they are given free facilities and prasädam throughout the
week-long festival.
Çréla Bhaktivedänta Näräyaëa Gosvämé Mahäräja has demonstrated
and exemplified the unadulterated life of utter dedication and pure loving
service to his Gurudeva, his guru-paramparä, Çré Caitanya Mahäprabhu,
and the Divine Couple, Çré Çré Rädhä-Kåñëa. As Their intimate servitor, he
continues to illuminate the path for those who wish to discover and dive
deeply into the ecstatic ocean of rädhä-däsyam, service to the radiantly
beautiful lotus feet of Çré Kåñëa’s dearly beloved, Çrématé Rädhikä.
glossary
Glossary
äcärya – preceptor, one who teaches by example. One who accepts
the confidential meanings of the scriptures and engages others in
proper behavior, personally following that behavior himself.
anartha – an-artha means ‘non-value;’ unwanted desires, activities or
habits that impede one’s advancement in bhakti, or pure devotion
for the Supreme Lord Çré Kåñëa.
antaraìga-çakti – Çré Kåñëa’s internal potency (antaraìga – internal;
çakti – potency), also known as cit- çakti and svarüpa-çakti (see
svarüpa-çakti).
añöäìga-yoga – the eightfold yoga process; the yoga system consisting
of eight parts: yama (control of the senses), niyama (control of
the mind), äsana (bodily postures), präëäyäma (breath control),
pratyähära (withdrawal of the mind from sensory perception),
dhäraëä (steadying the mind), dhyäna (meditation), and samädhi
(deep and unbroken absorption on the Lord in the heart).
ätmä – the soul; it may also refer to the body, mind, intellect, or the
Supreme Self. It usually refers to the jéva soul.
bäbäjé – a person who is absorbed in meditation, penance, and
austerity; a renounced.
bahiraìgä-çakti – the external or material potency of the Supreme
Lord, also known as mäyä-çakti. This potency is responsible for
the creation of the material world and all affairs pertaining to
the material world. Because the Lord never directly contacts the
material energy, this potency is known as bahiraìgä, external.
Baladeva or Balaräma – Baladeva Prabhu is the first vaibhava-prakäça
expansion of Çré Kåñëa. Vaibhava-prakäça means that there is no
difference between Them except for a difference in color: Krsna is
black and Baladeva is white.
Baladeva prabhu continuously renders service to Çré Kåñëa.
This service is His all in all, whether it is in Våndävana, Mathurä,
or Dvärakä. Baladeva Prabhu has six kinds of expansions:
From His original form as Baladeva in Våndävana comes Müla-
Saìkarñaëa, or root-Saìkarñaëa, in Mathurä and Dvärakä. He
then expands into Mahä-Saìkarñaëa in Vaikuëöha, and next into

Käraëodakaçäyé Viñëu, Garbhodakaçäyé Viñëu, and Kñérodakaçäyé
Viñëu. Finally He expands as Çeña. As Çeña He has millions upon
millions of heads (hoods), and He is holding millions upon
millions of universes on his heads as if they were mustard seeds,
while also taking the form of the beds on which all three puruña-
avatäras (Käraëodakaçäyé Viñëu, Garbhodakaçäyé Viñëu, and
Kñérodakaçäyé Viñëu) lie.
When Çré Kåñëa comes to this world in any of His forms,
Baladeva prabhu always comes first in the form of the dhäma.
He also comes as Krsna’s eternal associates, who manifest from
Baladeva prabhu (or one of his expansions), and who accompany
Him to this world for the sake of performing His pastimes.
Baladeva personally comes as well, and joins into the pastimes.
When Çré Rämacandra descends, Baladeva comes as Lakñmaëa, in
the pastimes of Kåñëa He comes as Baladeva, and in the pastimes
of Mahäprabhu He comes as Nityänanda Prabhu.
Bhagavän – the Supreme Lord; the Supreme Personality of Godhead,
Çré Kåñëa. The Viñëu Puräëa (6.5.72–4) defines Bhagavän as
follows: “The word bhagavat is used to describe the Supreme Spirit
Whole, who possesses all opulence, who is completely pure and
who is the cause of all causes. In the word bhagavat, the syllable
bha has two meanings: one who maintains all living entities
and one who is the support of all living entities. Similarly the
syllable ga has two meanings: the creator and one who causes all
living entities to obtain the results of karma and jïäna. Complete
opulence, religiosity, fame, beauty, knowledge, and renunciation
are known as bhaga, fortune.” The suffix vat means possessing.
Thus, one who possesses these six fortunes is known as Bhagavän.
bhakti – the primary meaning of the word bhakti is ‘rendering service.’
The performance of activities which are meant to satisfy or please
the Supreme Lord Çré Kåñëa, which are performed in a favorable
spirit saturated with love, which are devoid of all desires other
than the desire for His benefit and pleasure, and which are not
covered by karma and jïäna.
bhakti-yoga – the path of spiritual realization through devotional
service to Lord Kåñëa.
Glossary 237
Bharata Mahäräja – a king of ancient India and a great devotee of

the Lord. At an early age, he renounced his kingdom and family
and went to a remote forest to absorb in the worship of God. He
became very advanced in spiritual practice, but in the last part of
his life he developed affection for a little deer. At the time of death
he remembered the deer and then took birth as a deer.
Due to his previous spiritual practices, and out of Kåñëa’s
great mercy upon him, he could remember his previous life and
understand how he had fallen from his advanced position. Even
as a deer he therefore remained separate from the association of
family and friends, and spent his time in the hermitages of the
sages, hearing topics of the Lord. In his next life, he took birth
as Jaòa Bharata in the house of a religiously devoted brähmaëa.
Having achieved the human form of life again, he was very careful
this time not to spoil his energy, and thus he achieved perfection.
bhäva-bhakti – the initial stage of perfection in devotion. A stage of
bhakti in which çuddha-sattva, the essence of the Lord’s internal
potency consisting of spiritual knowledge and bliss, is transmitted
into the heart of the practising devotee from the heart of the Lord’s
eternal associates.
It is like a ray of the sun of prema and it softens the heart by
various tastes. It is the first sprout of pure love of God (prema)
and is also known as rati. In bhäva-bhakti, a soul can somewhat
realize love for Kåñëa as well as the way in which he can serve
Him. Then, after some time, divine absorption and love for Him
manifests, and thus the soul attains the final stage called prema.
brahma – the impersonal, all-pervading feature of the Lord, which is
devoid of attributes and qualities. It is also sometimes known as
brahman.
Brahmä – the first created being in the universe. Directed by Çré Viñëu,
he creates all life forms in the universe and rules the mode of
passion.
brähmaëa – the highest of the four varëas (castes) in the Vedic social
system called varëäçrama; one who is a member of this varëa,
such as a priest or teacher of divine knowledge.
cit – consciousness; pure thought; knowledge; spirit; spiritual
cognition or perception.
cit-çakti – the Lord’s internal potency by which His transcendental

pastimes are accomplished (also see svarüpa-çakti).
darçana – seeing, meeting, visiting or beholding, especially in regard
to the Deity, a sacred place, or an exalted Vaiñëava.
Dvärakä – the lower part of Goloka, which is the highest realm of
the spiritual world (see Goloka). Dvärakädhéça Kåñëa, the Kåñëa
who resides in Dvärakä, is a plenary expansion of the supremely
complete Çré Kåñëa who resides in Våndävana. In Dvärakä, Çré
Kåñëa appears as a prince of the Yadu-dynasty and He performs
many loving pastimes with His queens, who are all full expansions
of His supremely complete pleasure potencies, the gopés.
Ekädaçé – the eleventh day of the waxing or waning moon; the day
on which devotees fast from grains and beans and certain other
foodstuffs, and increase their remembrance of Çré Kåñëa and His
associates.
Garbhodakaçäyé Viñëu – the second of three puruña-avatäras (see
also puruña-avatäras). He enters each and every universe, where
He lies down on the Garbha Ocean, which emanated from the
perspiration of His own body. Thus, He is the Supersoul within
each individual universe.
From His navel springs the stem of a lotus, and on the flower
petals of that lotus Lord Brahmä, the first living entity within the
universe, is born. He puts Lord Brahmä in charge of creating all
the material objects and all the forms of living beings within that
Universe.
Goloka – the highest realm of the spiritual world. It is divided into
three sections according to the stage of prema of the devotees who
reside there. The lower part of Goloka is called Dvärakä. Devotees
in this part have some knowledge of Çré Kåñëa’s opulence as Çré
Bhagavän, the Supreme Lord. In the middle part, called Mathurä,
this mood of opulence, awe and reverence is still present but it is
less than in Dvärakä. In the upper part of Goloka, called Vraja,
Våndävana, or Gokula, no one knows that Çré Kåñëa is God
Himself, and the mood of sweetness (mädhurya) fully covers the
mood of opulence (aiçvarya).
Goloka Våndävana – the upper part of the highest realm of the spiritual
world; the abode of Çré Kåñëa, where He is manifest in His original
and topmost feature as a cowherd boy.
Glossary 239
gopés – the young cowherd maidens of Vraja, headed by Çrémati Rädhikä,

who serve Çré Kåñëa in the mood of amorous love.
hari-kathä – narrations of the holy name, form, qualities, and pastimes
of Çré Hari (Kåñëa) and His associates.
hari-näma – the chanting of Çré Kåñëa’s holy names.
Hiraëyakaçipu – the demoniac father of a great devotee named Prahläda
Mahäräja. To protect Prahläda, who was being severely oppressed
by his father, Çré Kåñëa appeared in His half-man, half-lion
avatära known as Nåsiàhadeva, and in a ferocious mood killed
the demoniac father.
In his previous life, Hiraëyakaçipu was one of the two
doorkeepers of Lord Näräyaëa (Jaya and Vijaya) who were cursed
by the four Kumara-brothers to take birth on Earth as demons
(also see Jaya and Vijaya).
hlädiné, hlädiné-çakti – the potency relating to the bliss aspect of the
Supreme Lord (also see svarüpa-çakti).
Janmäñöamé – the appearance day of Lord Çré Kåñëa, which occurs on
the eighth day of the dark lunar fortnight of the month of Bhädra
(August-September).
Jaya and Vijaya – two gatekeepers of the Lord in Vaikuëöha.
Externally they were cursed by the four Kumaras for mistaking
them for children and refusing them entrance. Factually this
was an arrangement of the Lord to send Jaya and Vijaya to
fight with Him in the material world. They became Hiraëyäkña
and Hiraëyakaçipu in Satya-yuga, Ravana and Kumbhakarëa
in Tretä-yuga, and Çiçupäla and Dantavakra in Dväpara-
yuga. After finishing their mock fighting, both the devotees
and the Lord are again associated in the spiritual planets. No
one falls from the spiritual world, or Vaikuëöha planet, for it
is the eternal abode. But sometimes, as the Lord desires, to
fulfill His purposes devotees come into this material world as
preachers or as atheists. While expansions of Jaya and Vijaya
came to the material world, in their original forms they never
left Vaikuëöha.
jéva – the eternal, individual living entity, who in the conditioned state
of material existence assumes material bodies of the innumerable
species of life.
jéva-çakti – the potency comprised of the living entities.
jïäna – (1) knowledge in general; (2) knowledge which leads to

impersonal liberation; (3) transcendental knowledge of one’s
relationship with Çré Kåñëa.
Kaàsa – the demoniac ruler of Mathurä, who came to power by
dethroning and imprisoning his own father, King Ugrasena. He is
the brother of Devaké, and thus he is Çré Kåñëa’s maternal uncle.
Kaàsa also imprisoned Devaké and her husband Vasudeva, as an
aerial voice had announced that their eighth son would be the
cause of Kaàsa’s death. Although Kaàsa killed the first six sons
of Devaké at birth, by the arrangement of the yogamäyä potency
he was not able to touch Baladeva and Kåñëa, who appeared as
Devaké’s seventh and eighth sons. Both Boys escaped the danger
of child-slaughter because They were transferred to the house of
Nanda Mahäräja in Vraja.
When Kaàsa understood what had happened he started
sending his demoniac companions to Vraja to kill Kåñëa, but all
their attempts failed: instead of Kåñëa being killed by the demons,
it was the demons who were killed by Kåñëa and Balaräma.
Finally, on the pretext of a wrestling match, Kaàsa invited Kåñëa
and Balaräma to Mathurä, conspiring to kill them there. But again
all the demons were defeated and killed instead. At last, Çré Kåñëa
leapt onto the platform of the wrestling arena where Kaàsa was
sitting, and catching hold of his hair, threw him to the ground.
Kåñëa then jumped on his chest, causing his life-air to leave him.
Çré Kåñëa thus wonderfully slew Kaàsa and his associates without
any effort. Kaàsa was thus liberated by Çré Kåñëa’s mercy.
Käraëodakaçäyé Viñëu – also called Mahä-Viñëu; the first of the three
puruña-avatäras (also see puruña-avatäras), who lies on the Käraëa
(Causal) Ocean and is the creator of the total material energy. As
He breathes, innumerable universes emanate from the pores of
His body. He glances over the material nature, impregnating it
with the living entities. He is the original Supersoul of the entire
material creation, which is the aggregate of material universes.
karma – (1) any activity performed in the course of material existence;
(2) reward-seeking activities; pious activities leading to material
gain in this world or in the heavenly planets after death; (3) fate;
previous actions which lead to inevitable reactions.
Kñérodakaçäyé Viñëu – the third of the three puruña-avatäras (also see
puruña-avatäras). Within each Universe, He enters into each and
Glossary 241
every atom of the material creation, and also into the hearts of
all living entities. Thus He is known as the Supersoul of all the
individual living beings and the Supersoul in all material objects.
Kumäras (Four) – the four Kumäras are named Sanaka, Sanätana,
Sanandana, and Sanat. Brahmä created them in the beginning
of creation, from his mind (manaù). That is why they are called
Brahmä’s mänasa-putra (sons born of his mind). Because of
their profound knowledge, they were completely detached from
worldly attraction, and they did not give any assistance in their
father’s task of creation.
Brahmä was extremely displeased with this, and he prayed
to Bhagavän Çré Hari for the welfare of his sons. Çré Bhagavän was
pleased by Brahmä’s prayers, and in His Haàsa (swan) avatära,
He attracted their minds away from dry impersonal knowledge
to the knowledge of pure devotional service on the absolute
platform. Because of this, Çanaka Åñi and his brothers are known
as jïäné-bhaktas. They are the originators of the Nimbäditya
disciplic succession.
mahämäyä – there are two kinds of mäyä – yogamäyä and mahämäyä.
Mahämäyä is a shadow expansion of yogamäyä. Yogamäyä
manages the spiritual worlds, causing its residents to consider
themselves in various human-like relationships with Lord Kåñëa;
whereas mahämäyä manages the material world and bewilders the
conditioned souls.
Mahä-Saìkarñaëa – an expansion of Baladeva. From this expansion
the eternally liberated souls who reside in Vaikuëöha, as well as
the three Viñëu puruña-avatäras, are manifested (also see Müla-
Saìkarñana and puruña-avatäras).
Mahä-Viñëu – see Käraëodakaçäyé Viñëu.
mäyä, mäyä-çakti – the illusion-generating potency that is responsible
for the manifestation of the material world, time, and material
activities.
Mäyäväda – the doctrine of illusion and impersonalism; a theory
advocated by the impersonalist followers of Çaìkaräcärya, which
holds that the Lord’s form, this material world, and the individual
existence of the living entities are mäyä or false.
Mémäàsä – a philosophical doctrine which has two divisions:
(1) pürva or karma-mémäàsä founded by Jaiminé, which advo
cates that by carrying out the ritualistic karma of the Vedas,
one can attain the celestial planets, and (2) uttara-mémäàsä

founded by Bädaräyaëa Vyäsadeva, which deals with the nature of
brahman.
Mohiné – an incarnation of the Supreme Personality of Godhead.
During the churning of the Ocean of Milk, nectar was extracted.
The demons and the demigods argued over who would get it. The
demigods took shelter of the Lord, and He thus appeared in the
beautiful feminine form of Mohiné to bewilder the demons. Lord
Çiva once asked the Lord to reveal to him His form as Mohiné-
Mürti.
Müla-Saìkarñana – müla means ‘root;’ the Saìkarñaëa from whom
all the other Saìkarñaëa forms come. Baladeva is the original
Saìkarñaëa, manifest in Dvärakä as Müla-Saìkarñaëa. From Him
comes Näräyaëa, from whom comes Maha-Saìkarñaëa, from
whom the three Viñëu puruña-avatäras manifest. In the form of
Müla-Saìkarñaëa, Baladeva also manifests the eternally liberated
souls who reside in Dvärakä and Mathurä.
Närada Åñi – a great sage among the devas; he is thus known as Devarñi.
He was born from the mind of Brahmä. He is a liberated associate
of Çré Kåñëa, who travels throughout the material and spiritual
worlds broadcasting His glories. In caitanya-lélä he appears as
Çréväsa Paëòita.
Näräyaëa – nära means ‘mankind’ and ayana means ‘the shelter of’
Näräyaëa thus means ‘the shelter for mankind.’ He is the opulent,
four-armed expansion of the Supreme Lord Çré Kåñëa, who
eternally resides in Vaikuëöha.
nitya-baddha – souls who have been bound by material nature since
time immemorial (nitya – perpetually; baddha – bound).
nitya-mukta – eternally liberated souls (nitya – eternally; mukta –
liberated).
nitya-saàsära – the repetition of birth, death, old age and disease.
nitya-siddha – eternally perfected devotees (nitya – eternally; siddha –
perfected).
Nåsiàhadeva – the half-man, half-lion incarnation of Çré Kåñëa. He
appeared in a ferocious mood to protect His beloved bhakta,
Prahläda Maharäja, when Prahläda was being severely oppressed
by his demoniac father, Hiraëyakaçipu.
Glossary 243
nyäya-çästra – the çästras dealing with a logical analysis of reality. The

precepts of nyäya are mostly explained through analogies drawn
from an analysis of common objects such as a clay pot (ghaöa)
and a piece of cloth (paöa). Thus, these words are repeatedly
encountered in discussions of nyäya.
parama-guru – grand-spiritual master; the guru of one’s guru.
Paramätmä – the Supersoul situated in the hearts of all living entities
as the witness and source of remembrance, knowledge, and
forgetfulness.
paramparä – the system of transmission of divine knowledge from
çré-guru to disciple through an unbroken chain of pure spiritual
masters.
parä-çakti – Çré Kåñëa’s superior, or transcendental, potency (parä –
supreme; çakti – potency) (see svarüpa-çakti).
paratpara-guru – great-grand-spiritual master; the guru of one’s guru’s
guru.
prema – love for Çré Kåñëa, which is extremely concentrated, which
completely melts the heart, and which gives rise to a deep sense of
possessiveness in relation to Him.
prema-bhakti – pure love of Lord Kåñëa, the highest perfectional stage
in the progressive development of pure devotional service.
puruña-avatäras – three plenary portion of Çré Kåñëa, known as
Käraëodakaçäyé Viñëu (or Mahä-Viñëu), Garbhodakaçäyé Viñëu,
and Kñérodakaçäyé Viñëu. They are the Lords of the universal
creation – They are responsible for generating, maintaining, and
destroying the entire material cosmos, and They are the Supersoul
of everything that exists. (The word viñëu indicates ‘He who is all-
pervading, omnipresent.’)
Räma – a lélä-avatära or pastime avatära of Çré Kåñëa; He is the
famous hero of the Rämäyaëa. He is also known as Rämacandra,
Raghunätha, Däçarathi-Räma, and Räghava-Räma. His father is
Mahäräja Daçaratha, His mother is Kausalyä, and His wife is Sétä.
He had three brothers, named Lakñmaëa, Bharata, and Çatrughna.
The celebrated monkey Hanuman was His beloved servant and
devotee. After killing the pernicious demon, Rävaëa, and rescuing
Sétäräné with the help of the monkey army, Räma returned to
Ayodhyä and was crowned king.
räsa-lélä – Çré Kåñëa’s dance-pastime with the vraja-gopés, which is a

pure exchange of spiritual love between Kåñëa and the gopés, His
most confidential servitors.
rasika – one who is expert at relishing rasa; a connoisseur of rasa.
Rävaëa – the ten-headed demoniac king of Laìkä, who kidnapped Lord
Rämacandra’s wife, Sétä devé. Çré Rämacandra thus came to Laìkä
and killed Rävaëa, along with all of Rävaëas demon followers.
sädhana-bhakti – the practicing stage of devotion; the various
spiritual disciplines performed for the satisfaction of Çré Kåñëa are
undertaken through the medium of the senses for the purpose of
bringing about the manifestation of bhava-bhakti.
sädhu – a highly realized soul, who knows life’s aim.
sädhu-saìga – the association of advanced devotees.
çäkhä-candra-nyäya – the logic of showing the moon by first pointing
to a tree branch where the moon is visible.
sakhé – a female friend, companion, or attendant; a gopé friend.
çakti – (1) power; potency; energy; (2) the Lord’s potencies, which are
innumerable. They are generally grouped into three categories:
antaraìga-çakti, the internal potency; taöasthä-çakti, the marginal
potency; and bahiraìgä-çakti, the external potency; (3) the wife of
Lord Çiva, also known as Durgä, who presides over the material
energy.
sampradäya – a particular school of religious teaching; an established
doctrine transmitted from one teacher to another; a line of
disciplic succession.
saàvit, saàvit-çakti – the potency by which the Supreme Lord knows
Himself and causes others to know Him (also see svarüpa-çakti).
sandhiné, sandhiné-çakti – the potency that maintains the spiritual
existence of the Supreme Lord and His associates (also see
svarüpa-çakti).
Saìkarñaëa – see Müla-Saìkarñaëa.
säìkhya-yoga – that yoga which gives analytical knowledge about
ätmä-tattva and anätmä-tattva (scientific knowledge of the soul,
the Supersoul, and inert objects); the path of knowledge involving
an analysis of spirit and matter.
sannyäsa – the renounced order; the fourth äçrama or stage of life
in the Vedic social system called varëäçrama-dharma, which
Glossary 245
organizes society into four occupational divisions (varëas) and

four stages of life (äçramas); renounced ascetic life.
çästra – Vedic scripture.
çuddha-bhakti – pure devotion or pure devotional service; devotion
which is unmixed with fruitive action or monistic knowledge, and
which is devoid of all desires other than the exclusive pleasure of
Kåñëa; it is also known as uttama-bhakti.
Svarga – the celestial planets within this material universe.
svarüpa – constitutional nature; the eternal constitutional nature and
identity of the self.
svarüpa-çakti – Lord Kåñëa’s complete, internal potency. It is called
svarüpa-çakti because it is situated in His form or svarüpa. This
potency is cinmaya, fully conscious, and thus it is the antithesis of
matter. Consequently it is also known as cit-çakti, potency, which
embodies the principle of consciousness. Because this potency is
intimately connected with the Lord, being situated in His form,
it is further known as antaraìga-çakti, the internal potency.
Because it is superior to His marginal and external potencies both
in form and glory, it is known as parä-çakti, the superior potency.
Thus, by its qualities, this potency is known by different names –
svarüpa-çakti, cit-çakti, antaraìga-çakti, and parä-çakti.
The svarüpa-çakti has three divisions: (1) sandhiné, the
potency which accommodates the spiritual existence of Kåñëa
and all of His associates; (2) saàvit, the potency which bestows
transcendental knowledge of Him; and (3) hlädiné, the potency by
which Kåñëa enjoys transcendental bliss and bestows such bliss
upon His devotees (see sandhiné, saàvit, and hlädiné).
taöasthä – marginal. When there is a point on the bank of a river which
is exactly on the boundary between land and water, it is called the
marginal position. It may sometimes be submerged beneath the
water and may sometimes be exposed to the air.
This same adjective is applied to the living entity, who is the
marginal potency of Çré Kåñëa, and who may be submerged in the
darkness of the material energy or may remain forever under the
shelter of Kåñëa’s personal energy. The living entity can never
remain in the marginal position, but must take shelter of the
spiritual energy or be subjected to the material energy.
taöasthä-çakti – literally: the taöa (marginally) stha (situated) çakti

(energy); the marginal energy of the Supreme Lord Çré Kåñëa in
which the jévas are situated. Although the jévas are part and parcel
of the internal energy (cit-çakti) of the Lord, they are subject to
be overcome by the Lord’s external energy, mäyä, and be covered
over. Thus they are known as taöasthä, or marginal.
tattva – truth, reality, philosophical principle; the essence or substance
of anything.
Tulasé – the sacred plant whose leaves and blossoms are used by
Vaiñëavas in the worship of Çré Kåñëa; a partial expansion of
Våndä-devé; the wood is also used for making chanting beads and
neck beads.
Upaniñads – 108 philosopical treatises that appear within the Vedic
literatures.
Vaikuëöha – the eternal planets of the spiritual world. The majestic
realm of the spiritual world, which is predominated by Lord
Näräyaëa or His various expansions. All the residents of
Vaikuëöha have eternal, spiritual bodies. They possess four arms
and a darkish complexion like that of Bhagavän and are fully
engaged in His service in pure devotional love. Their sense of
intimacy with Çré Bhagavän is somewhat hampered, however, due
to their aiçvarya-bhäva (mood of awe and reverence). Superior to
this is Goloka Våndävana, the topmost planet of Çré Kåñëa, which
is characterised by mädhurya (sweetness) and intimacy.
Vaiñëava – literally means one whose nature is ‘of Viñëu’, in other
words, one in whose heart and mind only Viñëu or Kåñëa resides.
A devotee of Çré Kåñëa or Viñëu.
Vedänta – ‘the conclusion of Vedic knowledge.’ The Upaniñads are
the latter portion of the Vedas and the Vedänta-sütra summarises
the philosophy of the Upaniñads in concise statements. Therefore
Vedänta especially refers to the Vedänta-sütra (see Vedänta-sütra).
Çrémad-Bhägavatam is considered to be the natural commentary
on Vedänta-sütra by the same author, Vyäsadeva. Therefore, in the
opinion of the Vaiñëavas, Çrémad-Bhägavatam is the culmination
or ripened fruit of the tree of all Vedic literature.
Vedänta-sütra – the philosophy established by Çréla Vyäsadeva dealing
with the latter division of the Vedas. After thorough analysis of
Glossary 247
the Upaniñadas, which comprise the latter portion of the Vedas,

and the småti-çästras which are supplements to the Upaniñads,
Vyäsadeva summarised the philosophical conclusions of those
treatises in the Vedänta-sütra, which is also known as Brahma-
sütra, Vedänta-darçana, and Uttara-mémäàsä.
Veëu-gita – veëu literally means ‘bamboo;’ it also is the name of Çré
Kåñëa’s bamboo flute. Gita means ‘song.’ Thus veëu-gita can be
translated as ‘the song of the flute.’ Veëu-gita is the name of the
Twenty-first Chapter of the Tenth Canto of Çrémad-Bhägavatam,
in which the gopés glorify the song of Çré Kåñëa’s flute.
viñëu-tattva – categorical knowledge of the unlimited expansions of
Viñëu.
Vraja – the eighty-four square mile track of land where Çré Kåñëa
enacted His childhood and youthful pastimes with His cowherd
friends, girl-friends, parents and well-wishers.
Våndävana – ‘the forest of Våndä’; the famous place where Çré
Kåñëa enacted unlimited enchanting pastimes (also see Goloka
Våndävana).
yajïa – (1) a sacrifice in which a deity is propitiated by the chanting
of`prayers and mantras and the offering of ghee into the sacred
fire; (2) any kind of intense endeavour which is directed at
achieving a particular goal.
yogamäyä – the internal spiritual mystic potency of the Lord which
engages in arranging and enhancing the Lord’s pastimes.
249
Bibliography
Books by Çréla Bhaktivedänta Svämé Mahäräja
Brahma-saàhitä
Kåñëa, The Supreme Personality of Godhead
Nectar of Devotion
Nectar of Instruction
Çré Caitanya-caritämåta
Çré Éçopaniñad
Çrémad-Bhägavatam
Lectures by Çréla Bhaktivedänta Svämé Mahäräja
Bhagavad-gétä 2.55–58. New York, April 15, 1966

Bhagavad-gétä 4.1. Montreal, August 24, 1968
Bhagavad-gétä 2.62–72. Los Angeles, December 16, 1968
Bhagavad-gétä 2.6. London, August 6, 1973
Bhagavad-gétä 4.5. Bombay, March 25, 1974
Çrémad-Bhägavatam 6.1.34–39. Surat, December 19, 1970
Çrémad-Bhägavatam 6.1.11. New York, July 25, 1971
Çrémad-Bhägavatam 1.10.5. Mäyäpur, June 20, 1973
Çrémad-Bhägavatam 7.9.30. Mäyäpur, March 8, 1976
Çrémad-Bhägavatam 5.5.6. Våndävana, October 28, 1976
Çré Caitanya-caritämåta, Madhya-lélä 22.6. New York, January 8, 1967
Çré Caitanya-caritämåta, Madhya-lélä 22.11–15. New York, January 9, 1967
Çré Caitanya-caritämåta, Madhya-lélä 20.255–281. New York, December 17, 1966
Çré Caitanya-caritämåta, Madhya-lélä 20.124–125. New York, November 26, 1966
Çré Caitanya-caritämåta, Madhya-lélä 22.6. New York, January 8, 1967
Çré Caitanya-caritämåta, Ädi-lélä 7.108. Francisco, February 18, 1967
What is a Guru? London, August 22, 1973
Lecture at Conway Hall. London, October 6, 1969
Lecture at St. Pascal’s Franciscan Seminary. Melbourne, June 28, 1974
250
Conversations with Çréla Bhaktivedänta

Svämé Mahäräja
Morning Walk. Toronto, June 21, 1971

Morning Walk. Los Angeles, December 6, 1973
Morning Walk. Melbourne, April 24, 1976
Room Conversation. Boston, April 27, 1969
Room Conversation. New York, April 11, 1969
Room Conversation. Bombay, January 7, 1977
Letters by Çréla Bhaktivedänta Svämé Mahäräja
Letter to Jagadéça. Los Angeles, March 25, 1970

Letter to Rüpänuga. Los Angeles, August 8, 1969
Letter to Upendra. Tittenhurst, October 27, 1969
Letter to Upendra. Los Angeles, July 15, 1970
Books by Çréla Bhaktivedänta Näräyaëa

Bhakti Prajïäna Keçava Gosvämé – His Life and Precepts

Bhakti-rasäyana
Going Beyond Vaikuëöha
Jaiva-dharma
Secret Truths of the Bhägavatam
Çré Bhakti-rasämåta-sindhu-bindu
Çré Siksastaka
Veëu-géta
251
Lectures by Çréla Bhaktivedänta Näräyaëa

Inconceivable Jéva-tattva. March 29, 1993.

Whom Can You Trust? Perth, December 27, 1998.
The Origin of the Living Entity. Badger, June 2, 2000.
Lecture on Jaiva-dharma. Paderborn, December 12, 2001
Moon on the Branch. Paderborn, December 15, 2001.
No One Falls From the Eternal Abode. Murwillumbah,
February 16, 2002.
A Map of the Worlds. Badger, June 14, 2005
The Truth of the Soul. Badger, June 15, 2005.
Defeating Mäyäväda. Houston, May 14, 2006
Conversations with Çréla Bhaktivedänta

Näräyaëa Gosvämé Mahäräja
Darçana. Våndävana, June, 1992.

Morning walk. Badger, June 14, 2008.
Morning walk. Venice, June 9, 2009.
Books by other Vaisnavas
Paramätma Sandharba, by Çréla Jéva Gosvämé

Çré Båhad-bhägavatämåta, by Çréla Sanätana Gosvämé
Vraja-viläsa-stava, by Çréla Raghunätha däsa Gosvämé
English titles published by
Çréla Bhaktivedanta Näräyaëa Gosvämé Mahäräja
Arcana-dépikä Çiva-tattva
Bhajana-rahasya Çré Bhakti-rasämåta-sindu-bindu
Bhakti-rasäyana Çré Camatkära-candrikä – A Moon-
Bhakti-tattva-viveka beam of Complete Astonishment
Brahma-saàhitä Çré Dämodaräñöakam
Controlled by Love Çré Gauòéya Gété-Guccha
Dämodara-lélä-mädhuré Çré Gétä-govinda
Eternal Function of the Soul Çrémad Bhagavad-gétä
Five Essential Essays Çrémad Bhakti Prajïäna Keçava
Gauòéya Vaiñëavism versus Gosvämé – His Life and Teachings
Sahajiyaism Çré Manaù-çikña
Gaura-väëé Pracäriëe Çré Navadvépa-dhäma Mähätmya
Going Beyond Vaikuëöha Çré Navadvépa-dhäma Parikramä
Gopé-géta Çré Prabandhävalé
Guru-devatätmä Çré Prema-sampuöa
Happiness in a Fool’s Paradise Çré Räya Rämänanda Saàväda
Jaiva-dharma Çré Saìkalpa-kalpadrumaù
Journey of the Soul Çré Çikñäñöaka
Letters From America Çré Upadeçamåta
My Çikñä-guru and Priya-bandhu The Butter Thief
Our Gurus: One in Siddhanta, The Essence of All Advice
One at Heart The Essence of Bhagavad-gétä
Pinnacle of Devotion Their Lasting Relation
Raga Vartma Candrikä The Nectar of Govinda-lélä
Rays of the Harmonist (periodical) The Origin of Ratha-yäträ
Secret Truths of the Bhägavata The Way of Love
Secrets of the Undiscovered Self Veëu-géta
Shower of Love Vraja-maëòala Parikramä
Worldwide Centers & Contacts
Please contact us at the address stamped or written
on the first page of this book, or at the listings below:
INDIA
• Mathura - Sri Kesavaji Gaudiya Matha
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Tel: 0565 250-2334, Email: mathuramath@gmail.com
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PART ONE - Discourses

Introduction - Whom Can We Trust? / 3

Chapter One – The Truth of the Soul / 19

Chapter Two – A Map of the Worlds / 41

Chapter Three – Origin of the Living Entity / 57

Chapter four – NO ONE FALLS

Chapter Five – Moon On The Branch / 79

Chapter Six – Both, Choice & Chance / 91

Part Two – Jaiva-Dharma

PART THREE – TheLegacy

THE SAME MESSAGE / 181

Part Four - Overview

PART FIVE - About the Authors

Çréla Bhaktivinoda Thäkura / 223

knowledge, which is descending through transcendental authority,

About the Author

The Divisions of this Book

Part Two is an excerpt of three chapters from Çréla Bhaktivinoda

We have attempted to keep the language of the book very

The Editorial Team

w e trust various persons of authority to

generate, regulate, and destroy the entire material world in a moment.

E Ancient Vedic Wisdom e

the most authoritative books of divine wisdom. This is especially true

The Soul Within

E Soul and Supersoul e

All potencies are eternally invested in that transcendental person­

or president, whereas another poor man, despite great endeavor for

Linking Two Souls

The Three Realms

The transcendental world is beyond the world of matter; repeated

this knowledge. We cannot realize the Supreme Personality of Godhead

The Only Object of Love

Service in the Mood of Friends

Service in the Mood of a Parent

Kåñëa’s expansion, Lord Räma and Dvärakädéça), and friends in Vraja

Service in the Mood of Beloveds

the Truth of the Soul

T he subject matter regarding the established

siddhänta baliyä citte nä kara alasa

Although this subject is elevated and profound, it gradually be­

We Stood on the Shoreline

bhayaà dvitéyäbhiniveçataù syäd

Fear arises when a living entity misidentifies himself as the

master, whom he should accept as his worshipful deity and as

jévera ‘svarüpa’ haya – kåñëera ‘nitya-däsa’

It is the living entity’s constitutional position to be an eternal

As an eternal servant of Kåñëa, the jéva soul is blissful by nature.

‘sädhu-saìga’, ‘sädhu-saìga’ – sarva-çästre kaya

The verdict of all revealed scriptures is that by even a moment’s

Çrémad-Bhägavatam declares that anyone who is sincerely chanting

O most intelligent Uddhava, the living entity, called jéva, is My

In this verse, Çré Kåñëa praises Uddhava for his intelligence. A

The living entities, in this conditioned world are My eternal

It is essential to understand in which way the jéva is part of the

oà pürëam adaù pürëam idaà pürëät pürëam udacyate

Baladeva Kåñëa’s eternal associates

Mula-Saìkarñaëa Kåñëa’s eternal associates in

All potencies are eternally invested in that transcendental person

Although this subject is elevated and profound, it gradually be